SQLite format 3€@ ÏHùÏ-ùˆ ~ęÁc~ęd-!indexdictionary_topicdictionaryCREATE UNIQUE INDEX dictionary_topic ON dictionary(topic ASC)\!!tabledictionarydictionaryCREATE TABLE "dictionary" ("topic" TEXT, "definition" TEXT)=_tableinfoinfoCREATE TABLE info (name TEXT, value TEXT) ŁĆ¶Łis_strongfalse languageen9#cdescriptionVine's Expository Dictionary Old Testament C~{HûöńìçâĘŰÓÎÉÄżčł­§Ą›•‰ƒ}wqke_YSMGA;5/)# ~ÿ~ù~ó~í~ç~á~Û~Ő~Ï~É~Ă~œ~·~±~«~„~Ÿ~™~“~~‡~~{GƒFƒyEƒrDƒiCƒdBƒ]AƒU@ƒP?ƒH>ƒ@=ƒ8<ƒ.;ƒ&:ƒ9ƒ8ƒ7ƒ6ƒ 5ƒ4‚z3‚v2‚p1‚f0‚^/‚W.‚O-‚H,‚<+‚5*‚,)‚*(‚('‚ &‚%‚$‚#‚"x!q kf`[SMEA<3& vnf^ U L C 9 -& c‰ńáŐÈœŻŠž”Š€vl\QA2*! ~ô~ç~Ű~È~č~°~§~›~‹~{~o~`~R~H~=~2~!~~ }ț}ï}ă}Ù}Ë}Â}č}Ż}„}˜}‹}}u}f}[}O}@}4}&}}|ö|é|Ü|Î|Ć|œ|Č|€|‘|†|w|i|Y|E|<|*||{ü{ì{â{Ô{Ă{Č{€{”{†{t{c{Q{@{/{{ zûzđzçzÖzÌzÂz”z„z˜zŽzzwzezWzMzBz1z&zzyđyßyÔyÄy·yŠy‘y„ytydySyFy;y'yyyxùxîxàxŐxÆxČx©xžx“x‚xuxkxZxEx4x+x!xxwôwèwßwÓwÈwčwźwŁw“w„wuwkw\wMwBw7w-wwwvùvèvŚvĆv¶vȘv˜vŒvvtvjvYvIv4v)vvuîuàuÏuŸu”u«uĄu‹uxumuVuLuBu6u*uu tđtætŚtÈtœtŹtŸt”t…t{tqtbtXtHt>t.t#ttsösásŚsÉs·s©s˜sƒsssdsQsBs5s&ss srörírârĐrÂržršršrr‡rwrhr^rOrq1q&qqpûpïpÛpËpÀp­pžpp…pyphpTpKp=p2p*pppoïoßoŃożo°ožo‘o~ojo`oQo=o+o oonônçnÖnÆnșnŻnŠn›n‹n{nmn^nLn9n'nnmęmämÓmÄm¶m€m™mm}mqmcmPm>m$mmlțlîlĘlÈl·l§l•l‰lylhlPl=l0llkÿkńkßkĐkżkłk€k”k}kekZkPkAk3k$kkjïjàjŐjÇj”jŁjšjŽj€jrjcjYjJj;j(jj iÿióiÜiËiÀi”iąi’iƒiqigi[iRiCi7i*ii hùhïháhÖhÆhșh h’h‡hrh_hVhFh:h-h#hh gțgègÜgÈg¶gŁg–g…g|gjgZgOg?g0gg gfófçfĘfÎfżf±fĄf•f‹f}fofcfSfHf3f)ff eüeíeÖeÁeŹeŸe”eˆezele`ePeDe9e.e%ee edùdêdßdĐdĆdŒd©d™ddƒdwdgd\dMdCd9d/dddcúcëcÙcÎcŸc«cĄc–c‰ Zealous Youth Yearÿ'Wroth (To Be)ț!Write (To)ę Wrathü%Worship (To)ûWork (To)ú Wonderù Womanű Witnessś#Wither (To)ö Wiseő Wingô WineóWill (To)ò Widowń!Wickednessđ Wickedï Weekî Wealthí!Weaker Oneì'Weak (Person)ëWayê WateréWatch (1)è WatchçWash (To)æWarć WalläWalk (To)ă WadiâVowá Voiceà Visitß VisionȚ!Virgin (1)Ę VirginÜ ViolenceÛ VineyardÚ VesselÙ UtterŰ UprightŚ+Understand (To)Ö+Unclean (To Be)Ő/Turn Towards (To)ÔTurn BackÓTurn (To)Ò TribeŃ'Trespass (To)Đ TreeÏ+Transgress (To)Î TowerÍ!Touch (To)Ì TongueË TomorrowÊ TogetherÉ TimeÈ ThroneÇ!Think (To)Æ There IsĆTestimonyÄTest (To)Ă Tent TempleÁTell (To)À Tearż!Teach (To)Ÿ)Take Away (To)œTake (To)Œ!Tabernacle» Swordș!Swear (To)č%Swallow (To)žSun·#Sufficiency¶ Suburbs”'Stupid FellowŽ%Stumble (To)ł)Strong (To Be)Č Strife±-Stretch Out (To)° StrengthŻ Streetź Stone­ StepŹ Statute« StatueȘ!Stand (To)©Spyš'Sprinkle (To)§+Spread Out (To)Š Split„ Splendor€5Spirit (of the Dead)Ł Spiritą!Speak (To)Ą Speak  Sow (To)Ÿ Soulž%Sojourn (To) Smallœ)Slaughter (To)› Skilledš Sister™Sing (To)˜Sin— Silver– Sign•%Sick (To Be)”Shut (To)“!Show Favor’'Shepherd (To)‘ Sheol Shame#Set on (To)/Set in Order (To)Œ Set UpŽ Set (To)‹!Serve (To)Š Serve‰'Separate (To)ˆSend (To)‡Sell (To)† Self…Seek (To)„ See (To)ƒ Security‚ SecretSea€%Scatter (To)%Say (To) (1)~ Say (To)} Savor|Save (To){/Satisfied (To Be)z Satany'Sanctify (To)xSacrificew Run (To)vRule (To)u Rockt Rivers1Rise up Early (To)r/Righteous (To Be)q!Right HandpRide (To)o Rewardn#Return (To)mRest (To)l%Reprove (To)k Reproachj#Repent (To)iRend (To)h#Remove (To)g Remnantf'Remember (To)e1Remainder: Remnantd#Remain (To)c!Remain (1)b Remaina%Rejoice (To)`!Reign (To)_#Redeem (To)^+Recompense (To)]#Reckon (To)\!Rebel (To)[RamZ#Pursue (To)Y PunishX5Provoke (Anger) (To)W%Prosper (To)V'Prophesy (To)U PropertyT PrinceS!PriesthoodR PriestQ PrideP%Prepare (To)O PreciousNPray (To)M#Praise (To)L3Practice DivinationK PowerJPour (To)I!PossessionH%Possess (To)G'Poor (person)F%Pollute (To)EPlow (To)D PleasureC!Plead (To)B!Plant (To)A Place@Pit? Pious> Pillar=!Pestilence<#Perish (To); Perfect: Perceive9%Peradventure8 People7 Peace6%Pass on (To)4)Pass Over (To)5Pass Away3 Part2)Palm (of Hand)1'Overtake (To)0 Oversee/%Overlay (To).Ordinance-%Olive or Oil, Offering+!Offer (To)*+Number (To) (1))#Number (To)( Nose' Noble&No% Night$ New Moon#New")Needy (Person)!#Necromancer Nation NameNakednessMultitude'Multiply (To) Mouth!Mourn (To))Mountain Range Mother Morning'Minister (To) Might Midst Messiah'Meditate (To)%Measure (To)May Master/Marvelous (To Be) Man Male +Make Haste (To) !Make Haste AMake (Cut) A Covenant (To) Maiden%Magnify (To)+Loving-kindnessLove (To)Lot Lord'Loose ConductLook (To) LoadÿLive (To)ț!Little OneęLipü Lionû Likenessú!Light (To)ù Lifeű Lie (To)ś%Left (To Be)ö LeaveőLawô Lastó Landò#Lamb (Male)ń LaborđKnow (To)ï KingdomîKill (To)í'Keep (To) (1)ìKeep (To)ë!Judge (To)ê+Jealous (To Be)é#Instructionè Iniquityç%Inherit (To)æ Increaseć Idolä+Humbled (To Be)ă1Humble (Self) (To)â Houseá Hostà Horseß!Honor (To)Ț HolyĘ!High PlaceÜ HighÛHide (To)Ú HeroÙ HerdŰHelp (To)Ś HeavyÖ HeavensŐ#Heaven (To)Ô HeartÓHear (To)ÒHeal (To)Ń HeadĐ5Have Compassion (To)ÏHate (To)Î#Hasten (To)Í HastenÌ HandleË HandÊ HalfÉ/Guiltless (To Be)È GuardÇ'Great (To Be)Æ-Gracious (To Be)Ć GoodÄ GoldĂGodÂ#Goat-demonsÁ#Go Out (To)À Go Forthż%Go Down (To)Ÿ%Go Away (To)œ/Go A Whoring (To)Œ Glory»+Give Drink (To)ș!Generationč#Gather (To)ž Gate· Garment¶ Fruit” FriendŽ%Forsake (To)ł FormerČForm (To)±%Forgive (To)°#Forget (To)Ż#For Nothingź Foot­#FoolishnessŹ Fool«FollowingȘ Flow© Flockš Flesh§Flee (To)ŠFirstborn„ Fire€Find (To)ŁFill (To)ą!Fight (To)Ą Field  FeastŸFear (To)ž Favor FatherœFar› Famineš Family™Falsehood˜%Faithfulness— Face–Eye•#Exceedingly”+Exalted (To Be)“#Everlasting’ Ever‘ Evening#Escape (To) EphodŽ EnemyEndŒ)Encounter (To)‹EnchanterŠ Elder‰ Eat (To)ˆ Earth‡Ear†!Dwell (To)… Dwell„ Dustƒ)Drive Out (To)‚ Dream Doorway€%Do Good (To)#Divine (To)~#Divide (To)} Distress|-Dismayed (To Be){%Discern (To)z Die (To)y#Devise (To)x Devisew%Destroy (To)v%Despise (To)u-Desolate (To Be)t#Depart (To)s Departr%Deliver (To)q Deceitp Deatho Deal Withn'Deal Out (To)mDayl!Curse (To)k Cubitj Cry (To)i#Create (To)h Covenantg Courtf Counte%Counsel (To)dCordc Copperb!Continuitya#Continually`-Consumed (To Be)_%Consume (To)^%Congregation]'Confront (To)\%Confess (To)['Complete (To)Z CompanionY#CommandmentX CommanderW%Command (To)V%Come up (To)U Come (To)T CloudS#Clothe (To)R ClingQ'Cleave (To) 2P'Cleave (To) 1O'Clean (To Be)NCityM+Circumcise (To)L#Choose (To)K ChariotryJ!Cease (To)I CattleH)Cast Down (To)G CanaaniteF CanaanECanDCampC Call (To)B CalamityA Buy (To)@ Bury (To)? Burning>/Burn Incense (To)= Burn (To)< Bullock;!Build (To): Brother9 Breath8!Break (To)7 Breadth6 Bread5 Bow (To)4 Boundary3 Bosom2 Booty1Book0Bone/ Blow (To). Blood- Blessed,!Bless (To)+ Bind (To)* Between)Bend(%Believe (To)' Behind& Befall% Beast$ Bear (To)#!Be Willing" Be Weak!#Be Merciful #Be A Harlot Be (To)BandBaal!Awake (To)#Avenge (To)!Atone (To) Assembly Ask (To) Asherah AscendArmyArm-Ark!Arise (To)#Answer (To) Answer#Anoint (To) Angry Anger Angel Among Altar AllAged Afflicted Affirm Add (To) Acquire#Accept (To)# Abomination 4o’gz_”VŹL]Bă5]$l4˜J ±AmongAmong Usage Number: 1
Part of Speech: Preposition
Strong's Number: H7130
Original Word: qereb

Usage Notes: "among." The first usage of this preposition is in Genesis: "Abram dwelled in the land of Canaan, and Lot dwelled in [among] the cities of the plain, and pitched his tent toward Sodom" (Gen 13:12). This word is used 222 times in the Old Testament; it is predominant in the Pentateuch (especially Deuteronomy) but is rare in the historical books (apart from the early books, Joshua and Judges). In the poetical books, qereb is used most often in the Book of Psalms. It occurs only once in Job and three times in Proverbs. It is fairly well represented in the prophetical books.

Usage Number: 2
Part of Speech: Noun
Strong's Number: H7130
Original Word: qereb
Usage Notes: "inward part; midst." As a noun, this word is related to the Akkadian root qarab, which means "midst." In Mishnaic and modern Hebrew, qereb generally means "midst" rather than "inward part" or "entrails."

One idiomatic usage of qereb denotes an inward part of the body that is the seat of laughter (Gen 18:12) and of thoughts (Jer 4:14). The Bible limits another idiomatic usage, meaning "inner parts," to animals: "Eat not of it raw, nor sodden at all with water, but roast purtenance thereof" (Exod 12:9). The noun approximates the prepositional use with the meaning of "midst" or "in." Something may be "in the midst of' a place: "Peradventure there be fifty righteous within [qereb] the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein" (Gen 18:24). It may be in the midst of people: "Then Samuel took the horn of oil, and anointed him in the midst [qereb] of his brethren: and the Spirit of the Lord came upon David from that day forward" (1Sam 16:13).

God is said to be the midst of the land (Exod 8:22), the city of God (Psa 46:4), and Israel (Num 11:20). Even when He is close to His people, God is nevertheless holy: "Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst [qereb] of thee" (Isa 12:6; cf. Hos 11:9).

The idiomatic use of qereb in Psalm 103:1, "Bless the Lord, O my soul: and all that is within me, bless his holy name", is more difficult to discern because the noun is in the plural. It seems best to take "all that is within me" as a reference to the Psalmist's whole being, rather than to a distinct part of the body that is within him.

The Septuagint gives the following Greek translations of qereb: kardia, "heart [as seat of physical, spiritual, and mental life]" or "heart [figurative in the sense of being interior or central]"; koilia, "body cavity, belly"; and mesos, "middle" or "in the midst." The kjv gives these senses: "midst" and "inwards."“h §KAltarAltar Usage Number: 1
Strong's Number: H4196
Original Word: mizbeah

Usage Notes: "altar." This noun has cognates in Aramaic, Syriac, and Arabic. In each of these languages the consonantal root is mdbh. Mizbeah occurs about 396 times in the Old Testament. This word signifies a raised place where a sacrifice was made, as in Gen 8:20 (its first biblical appearance): "And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar." In later references, this word may refer to a table upon which incense was burned: "And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it" (Exod 30:1).

From the dawn of human history, offerings were made on a raised table of stone or ground (Gen 4:3). At first, Israel's altars were to be made of earth, i.e., they were fashioned of material that was strictly the work of God's hands. If the Jews were to hew stone for altars in the wilderness, they would have been compelled to use war weapons to do the work. (Notice that in Exod 20:25 the word for "tool" is hereb, "sword.")

At Sinai, God directed Israel to fashion altars of valuable woods and metals. This taught them that true worship required man's best and that it was to conform exactly to God's directives; God, not man, initiated and controlled worship. The altar that stood before the holy place (Exod 27:1-8) and the altar of incense within the holy place (Exod 30:1-10) had "horns." These horns had a vital function in some offerings (Lev 4:30; Lev 16:18). For example, the sacrificial animal may have been bound to these horns in order to allow its blood to drain away completely (Psa 118:27). Mizbeah is also used of pagan altars: "But ye shall destroy their altars, break their images, and cut down their groves" (Exod 34:13).

This noun is derived from the Hebrew verb zabah, which literally means "to slaughter for food" or "to slaughter for sacrifice." Zabah has cognates in Ugaritic and Arabic (dbh), Akkadian (zibu), and Phoenician (zbh). Another Old Testament noun derived from zabah is zebah (162 times), which usually refers to a sacrifice that establishes communion between God and those who eat the thing offered.ĄnĂ[AllAll Usage Number: 1
Part of Speech: Noun
Strong's Number: H3605
Original Word: kol
Usage Notes: "all; the whole." The noun kol, derived from kalal, has cognates in Ugaritic, Akkadian, Phoenician, and Moabite. Kol appears in biblical Hebrew about 5,404 times and in all periods. Biblical Aramaic attests it about 82 times.

The word can be used alone, meaning "the entirety," "whole," or "all," as in: "And thou shalt put all [kol] in the hands of Aaron, and in the hands of his sons 
" (Exod 29:24).

Kol can signify everything in a given unit whose members have been selected from others of their kind: "That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose" (Gen 6:2).

Usage Number: 2
Strong's Number: H3632
Original Word: kalĂźl

Usage Notes: "whole offering." This word represents the "whole offering" from which the worshiper does not partake: "It is a statue for ever unto the Lord; it shall be wholly burnt" (Lev 6:22).

Usage Number: 3
Part of Speech: Adjective
Strong's Number: H3606
Original Word: kol

Usage Notes: "all; whole; entirety; every; each." When kol precedes a noun, it expresses a unit and signifies the whole: "These are the three sons of Noah: and of them was the whole earth overspread" (Gen 9:19). Kol may also signify the entirety of a noun that does not necessarily represent a unit: "All the people, both small and great" entered into the covenant (2Kings 23:2). The use of the word in such instances tends to unify what is not otherwise a unit.

Kol can precede a word that is only part of a larger unit or not part of a given unit at all. In this case, the prominent idea is that of "plurality," a heterogeneous unit: "And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the Lord blessed the Egytian's house for Joseph's sake; and the blessing of the Lord was upon all that he had in the house, and in the field" (Gen 39:5).

Related to the preceding nuance is the use of kol to express comprehensiveness. Not only does it indicate that the noun modified is a plurality, but also that the unit formed by the addition of kol includes everything in the category indicated by the noun: "All the cities were ten with their suburbs for the families of the children of Kohath that remained" (Josh 21:26). In Gen 1:21 (its first occurrence), the word precedes a collective noun and may be translated "every": "And God created great whales, and every living creature that moveth,
"

When used to refer to the individual members of a group, kol means "every": "His hand will be against every man, and every man's hand against him" (Gen 16:12). Another example: "Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards" (Isa 1:23). Related to this use is the meaning "none but."

In Deut 19:15, kol means "every kind of" or "any"; the word focuses on each and every member of a given unit: "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth
" A related nuance appears in Gen 24:10, but here the emphasis is upon "all sort": "And the servant took ten camels of the camels of his master, and departed; for all [i.e., a variety of] the goods of his master were in his hand."

Usage Number: 4
Strong's Number: H3632
Original Word: kalĂźl

Usage Notes: "the entire; whole." In Num 4:6, kalĂźl refers to the "cloth wholly of blue." In other words, it indicates "the entire" cloth.

Usage Number: 5
Part of Speech: Verb
Strong's Number: H3634
Original Word: kalal

Usage Notes: "to perfect." This common Semitic root appears in biblical Hebrew only 3 times. Ezek 27:11 is a good example: "
 They have made thy beauty perfect [kalal]."ݦAgedAged Usage Number: 1
Strong's Number: H2204,
Original Word: zaqen

Usage Notes: "old man; old woman; elder; old." Zaqen occurs 174 times in the Hebrew Old Testament as a noun or as an adjective. The first occurrence is in Gen 18:11; "Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women." In Gen 19:4, the word "old" is used as an antonym of "young": "But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young [na‘ar, "young man"], all the people from every quarter" (cf. Josh 6:21). A similar usage of zaqen and "young" appears in other Bible references: "But [Rehoboam] forsook the counsel of the old men, which they had given him, and consulted with the young men [yeled, "boy; child"] that were grown up with him
" (1Kings 12:8). "Then shall the virgin rejoice in the dance, both young men [bahĂ»r] and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow" (Jer 31:13). The "old man" is described as being advanced in days (Gen 18:11), as being satisfied with life or full of years. A feminine form of zaqen refers to an "old woman" (zeqenĂą). The word zaqen has a more specialized use with the sense of "elder" (more than 100 times). The "elder" was recognized by the people for his gifts of leadership, wisdom, and justice. He was set apart to administer justice, settle disputes, and guide the people of his charge. Elders are also known as officers (shotrĂźm), heads of the tribes, and judges; notice the parallel usage. "Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them; I am old and stricken in age
" (Josh 23:2). The "elders" were consulted by the king, but the king could determine his own course of action (1Kings 12:8). In a given city, the governing council was made up of the "elders," who were charged with the well-being of the town: "And Samuel did that which the Lord spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably" (1Sam 16:4). The elders met in session by the city gate (Ezek 8:1). The place of meeting became known as the "seat" or "council" (kjv, "assembly") of the elders (Psa 107:32).

The Septuagint gives the following translations: presbytera ("man of old; elder; presbyter"), presbytes ("old man; aged man"), gerousia ("council of elders"). The kjv gives various translations of zaqen: "old; elder; old man; ancient." Note that the kjv distinguishes between "elder" and "ancient"; whenever the word zaqen does not apply to age or to rule, the kjv uses the word "ancient."

Zaqan means "beard." The word zaqan refers to a "beard" in Psa 133:2: "It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments
" The association of "old age" with a "beard" can be made, but should not be stressed. The verb zaqen ("to be old") comes from this noun.’w„aAfflictedAfflicted Usage Number: 1
Part of Speech: Verb
Strong's Number: H6031
Original Word: ‘anñ

Usage Notes: "to be afflicted, be bowed down, be humbled, be meek." This word, common to both ancient and modern Hebrew, is the source of several important words in the history and experience of Judaism: "humble, meek, poor, and affliction." ‘Anñ occurs approximately 80 times in the Hebrew Old Testament. It is found for the first time in Gen 15:13: "
.they shall afflict them four hundred years."

‘Anñ often expresses harsh and painful treatment. Sarai "dealt hardly" with Hagar (Gen 16:6). When Joseph was sold as a slave, his feet were hurt with fetters (Psa 105:18). Frequently the verb expresses the idea that God sends affliction for disciplinary purposes: "
 the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart
" (Deut 8:2; See also 1Kings 11:39; Psa 90:15). To take a woman sexually by force may be "to humble" her (Gen 34:2, kjv, rsv), but the word is more appropriately translated "dishonor" (jb, neb).

In the Day of Atonement observance, "to humble oneself" is probably connected with the requirement for fasting on that day (Lev 23:28-29).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H6041
Original Word: ‘anü

Usage Notes: "poor; humble; meek." Especially in later Israelite history, just before the Exile and following, this noun came to have a special connection with those faithful ones who were being abused, taken advantage of, by the rich (Isa 29:19; Isa 32:7; Amos 2:7). The prophet Zephaniah's reference to them as the "meek of the earth" (Zeph 2:3) set the stage for Jesus' concern and ministry to the "poor" and the "meek" (Matt 5:3, 5; Luke 4:18; cf. Isa 61:1). by New Testament times, "the poor of the land" were more commonly known as ‘am ha’ares, "the people of the land."”L©AffirmAffirm Usage Number: 1
Part of Speech: Verb
Strong's Number: H5002
Original Word: ne’um

Usage Notes: "to say, utter an affirmation, speak." The word is a verbal form of the verb na’am, which occurs only once in the entire Old Testament: "Behold, I am against the prophets, saith [ne’um] the Lord, that use their tongues, and say [na’am], He saith [word ne’um]" (Jer 23:31). The word ne’um appears as many as 361 times and, because of the frequency in the prophetical books, it is characteristic of prophetic speech.

Ne’um is an indicator which generally appears at the end of the quotation: "What mean ye that ye beat my people to pieces, and grind the faces of the poor saith [ne’um] the Lord God of hosts" (Isa 3:15). The word may also be found in the middle of an argument: "And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel saith [ne’um] the Lord. but ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not" (Amos 1:2-12).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H5002
Original Word: ne’um

Usage Notes: "utterance; saying." The use of ne’um is rare at the beginning of a statement: "The Lord said unto my Lord [literally, "a statement of Jehovah to my Lord"], Sit thou at my right hand, until I make thine enemies thy footstool" (Psa 110:1).

With one exception (Prov 30:1) in the sayings of Agur, the usage throughout the Old Testament is virtually limited to a word from God. In Numbers the utterances of Balaam are introduced with the formula "and he uttered his oracle": "The oracle of Balaam the son of Beor, the oracle of the man whose eye is opened" (Num 24:3, rsv; cf. v. Num 24:15). David's concluding words begin with these words: "Now these are the last words of David: The oracle of David, the son of Jesse, the oracle of the man who was raised on high, the anointed of the God of Jacob, the sweet psalmist of Israel" (2Sam 23:1, rsv). Apart from these instances there are a few more examples, but as a rule ne’um is a prophetic term, which even beyond the prophetical literature is associated with a word from God. The Septuagint gives the following translation(s): legein ("utterance in words") and hode (used with reference to what follows, e.g., "this is what
 says").‘eŁ?Add (To)Add (To) Usage Number: 1
Strong's Number: H3254
Original Word: yasap
Usage Notes: "to add, continue, do again, increase, surpass." This verb occurs in the northwest Semitic dialects and Aramaic. It occurs in biblical Hebrew (around 210 times), post-biblical Hebrew, and in biblical Aramaic (once).

Basically, yasap signifies increasing the number of something. It may also be used to indicate adding one thing to another, e.g., "And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest 
" (Lev 22:14).

This verb may be used to signify the repetition of an act stipulated by another verb. For example, the dove that Noah sent out "returned not again" (Gen 8:12). Usually the repeated action is indicated by an infinitive absolute, preceded by the preposition le, "And he did not have relations with her again." Literally, this reads "And he did not add again [‘îd] to knowing her [intimately]" (Gen 38:26). In some contexts yasap means "to heighten," but with no suggestion of numerical increase. God says, "The meek also shall increase [yasap] their joy in the Lord 
" (Isa 29:19). This same emphasis appears in Psa 71:14: "
 and will yet praise thee more and more [yasap] or literally, "And I will add to all Thy praises." In such cases, more than an additional quantity of joy or praise is meant. The author is referring to a new quality of joy or praise, i.e., a heightening of them. Another meaning of yasap is "to surpass." The Queen of Sheba told Solomon, "Thy wisdom and prosperity exceedeth the fame which I heard," or literally, "You add [with respect to] wisdom and prosperity to the report which I heard" (1Kings 10:7).

This verb may also be used in convenantal formulas, e.g., Ruth summoned God's curse upon herself by saying, "The Lord do so to me, and more also [yasap], if ought but death part thee and me," or literally, "Thus may the Lord do to me, and thus may he add, if 
" (Ruth 1:17; cf. Lev 26; Deut. 27-28).cŸ=AcquireAcquire Usage Number: 1
Strong's Number: H7069
Original Word: qanĂą

Usage Notes: "to get, acquire, create, buy." A common Semitic word, qanĂą is found in ancient and modern Hebrew and in ancient Akkadian and Ugaritic. It occurs in the text of the Hebrew Old Testament 84 times. The first occurrence of qanĂą in the Old Testament is in Gen 4:1: "I have gotten a man from the Lord." In this passage, qanĂą expresses a basic meaning of God's "creating" or "bringing into being," so Eve is really saying, "I have created a man-child with the help of the Lord." This meaning is confirmed in Gen 14:19, 22 where both verses refer to God as "creator of heaven and earth" (kjv, nasb, "possessor"; rsv, "maker").

In Deut 32:6, God is called the "father" who "created" Israel; a father begets or "creates," rather than "acquires" children. In the Wisdom version of the Creation story (Prov 8:22-36), Wisdom herself states that "the Lord created me at the beginning of his work" (rsv, neb, jb, tev). "Possessed" (kjv, nasb) is surely not as appropriate in such a context. When the Psalmist says to God, "Thou didst form my inward parts" (Psa 139:13, rsv) he surely meant "create" (jb). Qanñ is used several times to express God's redeeming activity in behalf of Israel, again reflecting "creativity" rather than "purchase." Exod 15:16 is better translated, "
Thy people 
 whom thou hast created," rather than "thou hast purchased" (rsv). See also Psa 74:2; Psa 78:54.

The meaning "to buy" is expressed by qanĂą frequently in contexts where one person makes a purchase agreement with another. The word is used to refer to "buying" a slave (Exod 21:2) and land (Gen 47:20).# Accept (To)Accept (To) Usage Number: 1
Strong's Number: H7521
Original Word: rasĂą

Usage Notes: "to be pleased, be pleased with, accept favorably, satisfy." This is a common term in both biblical and modern Hebrew. Found approximately 60 times in the text of the Old Testament, one of its first appearances is in Gen 33:10: "Thou wast pleased with me." In the rsv rendering of this verse, "favor" appears twice, the first time being a translation of hen. When rasñ expresses God's being pleased with someone, the English versions often translate it as "be delighted," which seems to reflect a sense of greater pleasure: "
 mine elect, in whom my soul delighteth" (Isa 42:1); "
 thou hadst a favor unto them" (Psa 44:3). This nuance is reflected also in Prov 3:12, where rasñ is paralleled with ’ahab, "to love": "
 for whom the Lord loveth he correcteth; even as a father the son in whom he delighteth."

On the other hand, when one must meet a certain requirement to merit rasñ, it seems more logical to translate it with "to please" or "to accept." For example: "Will the Lord be pleased with thousands of rams 
" (Mic 6:7); "
 burnt offerings and your meat offerings, I will not accept them 
" (Amos 5:22).

RasĂą can be used in the sense of "to pay for" or "to satisfy a debt," especially as it relates to land lying fallow in the sabbath years: "Then shall the land enjoy her sabbaths, as long as it lieth desolate, 
 even then shall the land rest, and enjoy her sabbaths" (Lev 26:34). Here the rsv, nasb, and neb also translate rasĂą as "enjoy." However, the context seems to require something like "the land shall repay (satisfy) its sabbaths." Similarly, the phrase, "
 her iniquity is pardoned" (Isa 40:2), must mean "her iniquity is paid for" or "her punishment is accepted as satisfactory." k#ÁEAbominationAbomination Usage Number: 1
Part of Speech: Noun
Strong's Number: H8441
Original Word: tî‘ebñ
Usage Notes: "abomination; loathsome, detestable thing." Cognates of this word appear only in Phoenician and Targumic Aramaic. The word appears 117 times and in all periods.

First, tî‘ebñ defines something or someone as essentially unique in the sense of being "dangerous," "sinister," and "repulsive" to another individual. This meaning appears in Gen 43:32 (the first occurrence): " 
 the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians." To the Egyptians, eating bread with foreigners was repulsive because of their cultural or social differences (cf. Gen 46:34; Psa 88:8). Another clear illustration of this essential clash of disposition appears in Prov 29:27: "An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked." When used with reference to God, this nuance of the word describes people, things, acts, relationships, and characteristics that are "detestable" to Him because they are contrary to His nature. Things related to death and idolatry are loathsome to God: "Thou shalt not eat any abominable thing" (Deut 14:3). People with habits loathsome to God are themselves detestable to Him: "The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the Lord thy God" (Deut 22:5). Directly opposed to tî‘ebñ are such reactions as "delight" and "loveth" (Prov 15:8-9).

Second, tî‘ebñ is used in some contexts to describe pagan practices and objects: "The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the Lord thy God. Neither shalt thou bring an abomination into thine house 
 " (Deut 7:25-26). In other contexts, tî‘ebñ describes the repeated failures to observe divine regulations: "Because ye multiplied more than the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you; 
 because of all thine abominations" (Ezek 5:7, 9). Tî‘ebñ may represent the pagan cultic practices themselves, as in Deut 12:31, or the people who perpetrate such practices: "For all that do these things are an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee" (Deut 18:12). If Israelites are guilty of such idolatry, however, their fate will be worse than exile: death by stoning (Deut 17:2-5).

Third, tî‘ebñ is used in the sphere of jurisprudence and of family or tribal relationships. Certain acts or characteristics are destructive of societal and familial harmony; both such things and the people who do them are described by tî‘ebñ: "These six things doth the Lord hate; yea, seven are an abomination unto him: 
 a proud look, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imaginations, 
 and he that soweth discord among brethren" (Prov 6:16-19). God says, "The scorner is an abomination to men" (Prov 24:9) because he spreads his bitterness among God's people, disrupting unity and harmony.

Usage Number: 2
Part of Speech: Verb
Strong's Number: H8581
Original Word: ta‘ab

Usage Notes: to abhor, treat as abhorrent, cause to be an abomination, act abominably." This verb occurs 21 times, and the first occurrence is in Deut 7:26: "Neither shalt thou bring an abomination into thine house
." …hĘekTSG­1đ#{ă… [Á5ArkArk Usage Number: 1
Strong's Number: H727
Original Word: ’arîn
Usage Notes: "ark; coffin; chest; box." This word has cognates in Phoenician, Aramaic, Akkadian, and Arabic. It appears about 203 times in biblical Hebrew and in all periods.

In Gen 50:26, this word represents a coffin or sarcophagus (as the same word does in Phoenician): "So Joseph died, being a hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt." This coffin was probably quite elaborate and similar to those found in ancient Egyptian tombs.

During the reign of Joash (or Jehoash), when the temple was repaired, money for the work was deposited in a "chest" with a hole in its lid. The high priest Jehoida prepared this chest and put it at the threshold to the temple (2Kings 12:9). In most occurrences, ’arîn refers to the "ark of the covenant." This piece of furniture functioned primarily as a container. As such the word is often modified by divine names or attributes. The divine name first modifies ’arîn in 1Sa 3:3: "And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep
." ’arîn is first modified by God's covenant name, Yahweh, in Josh 4:5. Judg 20:27 is the first appearance of the "ark" as the ark of the covenant of Elohim. 1Sam 5:11 uses the phrase "the ark of the God [’elohüm] of Israel," and 1Chron 15:12 employs "the ark of the Lord [Yahweh] God [’elohüm] of Israel."

Sometimes divine attributes replace the divine name: "Arise, O Lord, into thy rest; thou, and the ark of thy strength" (Psa 132:8). Another group of modifiers focuses on divine redemption (cf. Heb 8:5). Thus ’arîn is often described as the "ark of the covenant" (Josh 3:6) or "the ark of the covenant of the Lord" (Num 10:33). As such, the ark contained the memorials of God's great redemptive acts, the tablets upon which were inscribed the Ten Commandments, an omer or two quarts of manna, and Aaron's rod. by Solomon's day, only the stone tablets remained in the ark (1Kings 8:9). This chest was also called "the ark of the testimony" (Exod 25:22), which indicates that the two tablets were evidence of divine redemption.

Exodus 1:25-22 tells us that this ark was made of acacia wood and measured 3 3/4 feet by 2 1/4 feet by 2 1/4 feet. It was gold-plated inside and outside, with a molding of gold. Each of its four feet had a golden ring at its top, through which passed unremovable golden carrying poles. The golden cover or mercy seat (place of propitiatory atonement) had the same dimensions as the top of the ark. Two golden cherubim sat on this cover facing each other, representing the heavenly majesty (Ezek 1:10) that surrounds the living God. In addition to containing memorials of divine redemption, the ark represented the presence of God. To be before it was to be in God's presence (Num 10:35), although His presence was not limited to the ark (cf. 1Sam 4:3-11; 1Sa 7:2, 6). The ark ceased to have this sacramental function when Israel began to regard it as a magical box with sacred power (a palladium).

God promised to meet Moses at the ark (Exod 25:22). Thus, the ark functioned as a place where divine revelation was received (Lev 1:1; Lev 16:2; Num 7:89). The ark served as an instrument through which God guided and defended Israel during the wilderness wandering (Num 10:11). Finally, it was upon this ark that the highest of Israel's sacraments, the blood of atonement, was presented and received (Lev 16:2ff.).Ł!ÆArise (To)Arise (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H6965
Original Word: qûm
Usage Notes: "to arise, stand up, come about." This word occurs in nearly every Semitic language, including biblical Hebrew and Aramaic. It occurs about 630 times in biblical Aramaic.

It may denote any movement to an erect position, such as getting up out of a bed (Gen 19:33), or it can be used as the opposite of sitting or kneeling, as when Abraham "stood up from before his dead" (Gen 23:3). It can also refer to the result of arising, as when Joseph saw his sheaf arise and remain erect (Gen 37:7).

Qûm may be used by itself, with no direct object to refer to the origin of something, as when Isaiah says, "It shall not stand 
" (Isa 7:7). Sometimes qûm is used in an intensive mood to signify empowering or strengthening: "Strengthen thou me according unto thy word" (Psa 119:28). It is also used to denote the inevitable occurrence of something predicted or prearranged (Ezek 13:6).

In a military context, qûm may mean "to engage in battle." In Psa 18:38, for instance, God says, "I have wounded them that were not able to rise 
" (cf. 2Sam 23:10)

QĂ»m may also be used very much like ‘amad to indicate the continuation of something, e.g., "Thy kingdom shall not continue" (1Sam 13:14). Sometimes it indicates validity, as when a woman's vow shall not "stand" (be valid) if her father forbids it (Num 30:5). Also see Deut 19:15, which states that a matter may be "confirmed" only by the testimony of two or more witnesses. In some passages, qĂ»m means "immovable"; so Eli's eyes were "set" (1Sam 4:15).

Another special use of qĂ»m is "rise up again," as when a childless widow complains to the elders, "My husband's brother refuseth to raise up unto his brother a name in Israel
 "(Deut 1:25б 1Sam 25:7). In other words, the brother refuses to continue that name or "raise it up again."

When used with another verb, qûm may suggest simply the beginning of an action. When Scripture says that "[Jacob] rose up, and passed over the [Euphrates] river" (Gen 31:21), it does not mean that he literally stood up, merely that he began to cross the river.

Sometimes qĂ»m is part of a compound verb and carries no special meaning of its own. This is especially true in commands. Thus Gen 28:2 could simply be rendered, "Go to Padan-aram," rather than, "Arise, go
" (kjv). Other special meanings emerge when qĂ»m is used with certain particles. With ‘al, "against," it often means "to fight against or attack": "A man riseth against his neighbor, and slayeth him
" (Deut 22:26). This is its meaning in Gen 4:8, the first biblical occurrence. With the particle b(e) ("against"), qĂ»m means "make a formal charge against": "One witness shall not rise up against a man
" (Deut 19:15). With le ("for"), qĂ»m means "to testify in behalf of": "Who will rise up for me against the evildoers" (Psa 94:16). The same construction can mean "to deed over," as when Ephron's field was deeded over (kjv, "made sure", Gen 23:17).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H4725
Original Word: maqĂŽm

Usage Notes: "place; height; stature; standing." The Old Testament contains three nouns related to qĂ»m. The most important of these is maqĂŽm, which occurs 401 times in the Old Testament. It refers to the place where something stands (1Sam 5:3), sits (1Kings 10:19), dwells (2Kings 8:21), or is (Gen 1:9). It may also refer to a larger location, such as a country (Exod 3:8) or to an undetermined "space between" (1Sam 26:13). A "place" is sometimes a task or office (Eccl 10:4). This noun is used to signify a sanctuary, i.e., a "place" of worship (Gen 22:3).œr#čSAnswer (To)Answer (To) Usage Number: 1
Strong's Number: H6030
Original Word: ‘anñ
Usage Notes: "to respond, answer, reply." This root occurs in most Semitic languages, although it bears many meanings. With the meaning that undergirds ‘anñ, it appears in Ugaritic, Akkadian, Arabic, post-biblical Hebrew, and biblical Aramaic. It should be contrasted to ‘anñ, meaning "oppress, subdue."

Biblical Hebrew attests the verb ‘anñ about 320 times. One of the two meanings of ‘anñ is "to respond," but not necessarily with a verbal response. For example, in Gen 35:3 Jacob tells his household, "And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress
." In Gen 28:10ff., where this "answering" is recorded, it is quite clear that God initiated the encounter and that, although He spoke with Jacob, the emphasis is on the vision of the ladder and the relationship with God that it represented. This meaning is even clearer in Exod 19:18, where we read that God reacted to the situation at Sinai with a sound (of thunder).

A nonverbal reaction is also indicated in Deut 20:11. God tells Israel that before they besiege a city they should demand its surrender. Its inhabitants are to live as Israel's slaves "if it [the city] make thee answer of peace [literally, "responds peaceably"], and open unto thee
." In Job 30:20, Job says he cried out to God, who did not "respond" to him (i.e., did not pay any attention to him). In Isaiah 49:8 the Lord tells the Messiah, "In an acceptable time have I heard thee
." Here responding ("hearing") is synonymously parallel to helping, i.e., it is an action (cf. Psa 69:17; Isa 41:17).

The second major meaning of ‘anñ is "to respond with words," as when one engages in dialogue. In Gen 18:27 (the first occurrence of ‘anñ), we read: "Abraham answered and said" to the Lord, who had just spoken. In this formula, the two verbs represent one idea (i.e., they form an hendiadys). A simpler translation might be "respond," since God had asked no question and required no reply. On the other hand, when the sons of Heth "answer and say" (Gen 23:5), they are responding verbally to the implied inquiry made by Abraham (v. 4). Therefore, they really do answer.

‘Anñ may mean "respond" in the special sense of verbally reacting to a truth discovered: "Then answered the five men that went to spy out the country of Laish, and said
" (Judg 18:14). Since no inquiry was addressed to them, this word implies that they gave a report; they responded to what they had discovered. In Deut 21:7, the children of Israel are told how to respond to the rite of the heifer, viz., "They shall answer and say, Our hands have not shed this blood, neither have our eyes seen it."

‘AnĂą can also be used in the legal sense of "testify": "Thou shalt not bear false witness against thy neighbor" (Exod 20:16). Or we read in Exod 23:2: "Thou shalt not follow a multitude to do evil
." In a similar sense, Jacob proposed that Laban give him all the spotted and speckled sheep of the flock, so that "my righteousness [will] answer [i.e., testify] for me in time to come, when it shall come [to make an investigation] for my hire before thy face 
" (Gen 30:33).«:ÖmAnswerAnswer Usage Number: 1
Part of Speech: Verb
Strong's Number: H559
Original Word: ’amar
Usage Notes: "to say, speak, tell, command, answer." This verb occurs in all Semitic languages and in all periods of those languages although it has the meaning "to say, speak" only in the so-called Northwest Semitic dialects (except in Ugaritic) and in Aramaic. Elsewhere the word means "to say" or "to see." This verb is used about 5,280 times in Old Testament Hebrew. ’Amar refers to the simple act of communicating with the spoken word. Usually the word is used of direct speech ("say"), although it may be used of indirect speech as well ("speak").

The usual subject of this verb is some selfconscious personality, man (Gen 2:23) or God (Gen 1:3, the first occurrence of the word). Infrequently animals (Gen 3:1) or, in figures of speech such as personification, inanimate objects "say" something (Judg 9:8ff.). This verb bears many connotations and in some passages is better translated accordingly. The kjv renders this verb "answer" 98 times ("say as a response"), while the nasb translates such passages "said." In Gen 9:8 we read: "God spoke to Noah" (nasb); the specific content of the communication is not immediately detailed. In Gen 22:2 Abraham is to offer Isaac on the "mountain of which" God "tells [says to] him" (nasb). Moses requests Pharaoh to let Israel go and sacrifice to God as He "commands" them (Exod 8:27): the force of God's speaking is more than merely making a statement: It is authoritative. In addition to these frequently occurring connotations, ’amar is rendered with many words representing various aspects of spoken communication, such as "appoint" or "assign" (1Kings 11:18), "mention" or "name" (Gen 43:27), "call" (Isa 5:20), and "promise" (2Kings 8:19). Although not always so translated, this word can imply the act of thinking within oneself (Gen 44:28) and the intention to do something (Exod 2:14).

When used of divine speaking, this verb may refer to simple communication (Gen 1:26). Often, however, there is a much fuller sense where God's saying effects the thing spoken (cf. Gen 1). The phrase "thus says the Lord," so frequent in the prophets, has been analyzed as a message-formula. Ancient Near Eastern letters from, for example, Mari (1750-1697 b.c.) and Amarna (1400-1360 b.c.) contain a similar formula. One might compare our letters which open with "Dear sir." Divine messages are often concluded with the words "says the Lord." The Bible recognizes that behind the divine speaking is divine authority and power.

The Septuagint renders this verb by over 40 different Greek words and most often by lego ("to say") and epein ("he said").
Usage Number: 2
Part of Speech: Noun
Strong's Number: H561
Original Word: ’emer

Usage Notes: "word; speech." This noun appears 48 times. ’Emer refers to "words" in Prov 2:1: "My son, if thou wilt receive my words, and hide my commandments with thee." Several other nouns are related to the verb ’amar. ’Imrñ also means "word, speech," and it occurs 37 times. One occurrence of ’imrñ is in 2Sa 22:31 (cf. Psa 18:30). The noun ’omer is found 6 times and means "word, speech, promise" (Psa 68:11; Hab 3:9). Ma’amar and me’mar mean "word, command." Ma’amar occurs 3 times (Esth 1:15; Esth 2:22; Esth 9:32), and me’mar occurs twice (Ezra 6:9; Dan 4:17).

Approach
Usage Number: 2
Strong's Number: H5066
Original Word: nagash

Usage Notes: "to approach, draw near, bring." Found primarily in biblical Hebrew, this word is also found in ancient Ugaritic. It occurs 125 times in the Hebrew text of the Old Testament. Nagash is used for the first time in the biblical text in Gen 18:23, where Abraham is said to "draw near" to God to plead that Sodom be spared.

The word is often used to describe ordinary "contact" of one person with another (Gen 27:22; Gen 43:19). Sometimes nagash describes "contact" for the purpose of sexual intercourse (Exod 19:15). More frequently, it is used to speak of the priests "coming into the presence of" God (Ezek 44:13) or of the priests' "approach" to the altar (Exod 30:20). Opposing armies are said "to draw near" to battle each other (Judg 20:23; kjv, "go up"). Inanimate objects, such as the close-fitting scales of the crocodile, are said to be so "near" to each other that no air can come between them (Job 41:16). Sometimes the word is used to speak of "bringing" an offering to the altar (Mal 1:7).

The English versions render nagash variously, according to context: "went near" (rsv); "moved closer" (tev); "came close" (jb, neb, nasb).™##Č5Anoint (To)Anoint (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H4886
Original Word: mashah

Usage Notes: "to anoint, smear, consecrate." A common word in both ancient and modern Hebrew, mashah is also found in ancient Ugaritic. It occurs approximately 70 times in the Hebrew Old Testament. The word is found for the first time in the Old Testament in Gen 31:13: "
 where thou anointedst the pillar, and 
 vowedst a vow unto me 
" This use illustrates the idea of anointing something or someone as an act of consecration. The basic meaning of the word, however, is simply to "smear" something on an object. Usually oil is involved, but it could be other substances, such as paint or dye (cf. Jer 22:14). The expression "anoint the shield" in Isa 21:5 probably has more to do with lubrication than consecration in that context. When unleavened bread is "tempered with oil" in Exod 29:2, it is basically equivalent to our act of buttering bread.

The Old Testament most commonly uses mashah to indicate "anointing" in the sense of a special setting apart for an office or function. Thus, Elisha was "anointed" to be a prophet (1Kings 19:16). More typically, kings were "anointed" for their office (1Sam 16:12; 1Ki 1:39). Vessels used in the worship at the sacred shrine (both tabernacle and temple) were consecrated for use by "anointing" them (Exod 29:36; Exod 30:26; Exod 40:9-10). In fact, the recipe for the formulation of this "holy anointing oil" is given in detail in Exod 30:22-25.

Usage Number: 2
Part of Speech: Noun
Strong's Number: H4899
Original Word: mashĂźah

Usage Notes: "anointed one." A word that is important both to Old Testament and New Testament understandings is the noun mashĂźah, which gives us the term messiah. As is true of the verb, mashĂźah implies an anointing for a special office or function. Thus, David refused to harm Saul because Saul was "the Lord's anointed" (1Sam 24:6). The Psalms often express the messianic ideals attached to the Davidic line by using the phrase "the Lord's anointed" (Psa 2:2; Psa 18:50; Psa 89:38, 51). Interestingly enough the only person named "messiah" in the Old Testament was Cyrus, the pagan king of Persia, who was commissioned by God to restore Judah to her homeland after the Exile (Isa 45:1). The anointing in this instance was more figurative than literal, since Cyrus was not aware that he was being set apart for such a divine purpose.

The New Testament title of Christ is derived from the Greek Christos which is exactly equivalent to the Hebrew mashĂźah, for it is also rooted in the idea of "to smear with oil." So the term Christ emphasizes the special anointing of Jesus of Nazareth for His role as God's chosen one.ą Ä%AngryAngry Usage Number: 1
Part of Speech: Verb
Strong's Number: H7107
Original Word: qasap

Usage Notes: "to be wroth, angry." This verb appears 34 times and is found mainly in the Pentateuch and in the prophets, and a few times in the historical books and the poetic literature. The word is used in rabbinic Hebrew, but its use in modern Hebrew has been displaced by other verbs. It is an ancient Canaanite word; as a gloss it appeared in the Amarna Tablets with the meaning "to become worried," or according to others, "to be embittered." The relation with the Arabic cognate qasafa is doubtful. The general meaning of qasap is a strong emotional outburst of anger, especially when man is the subject of the reaction. The first usage of the word brings this out: "And Pharaoh was wroth against two of his officers
 and he put them in [custody]
" (Gen 40:2-3; cf. Gen 41:10). Moses became bitterly angry with the disobedient Israelites (Exod 16:20). The leaders of the Philistines "were wroth" with Achish (1Sam 29:4), and Naaman was strongly irritated by Elisha's lack of a sense of protocol (2Kings 5:11). Elisha expressed his anger with Joash, king of Israel (2Kings 13:19). King Ahasuerus deposed Vashti in his anger (Esth 1:12). In these examples an exalted person (generally a king) demonstrated his royal anger in radical measures against his subjects. He was in a position "to be angered" by the response of his subjects. It is rarer for a person "to become angry" with an equal. It is even rarer for a subject "to be angry" with his superior: "
 Two of the king's chamberlains
 were wroth, and sought to lay hand on the king Ahasuerus" (Esth 2:21).

The noun derived from qasap particularly refers to God's anger. The verb qasap is used 11 times to describe man's anger and 18 times to refer to God's anger. This fact, coupled with the observation that the verb generally is an expression of a superior against a subject, explains why the biblical text more frequently uses qasap to describe God's anger. The object of the anger is often indicated by the preposition "al ("against"). "For I was afraid of the anger [’ap] and hot displeasure [hemñ], wherewith the Lord was wroth [qasap] against [‘al] you to destroy you" (Deut 9:19). The Lord's anger expresses itself against disobedience (Lev 10:6) and sin (Eccl 5:5ff.). However, people themselves can be the cause for God's anger (Psa 106:32). In the wilderness the Israelites provoked God to wrath by their disobedience and lack of faith: "Remember, and forget not, how thou provokedst the Lord thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the Lord" (Deut 9:7; cf. vv. Deut 9:8, 22). Moses spoke about God's wrath against Israel's disobedience which would in time be the occasion for the Exile (Deut 29:27), and the prophets amplify Moses' warning of God's coming "wrath" (Jer 21:5). After the Exile, God had compassion on Israel and turned His anger against Israel's enemies (Isa 34:2).

In the Greek version we find the following translations: orgizomai ("to be angry") and lypeo ("to grieve, to pain, to be sad").
Usage Number: 2
Part of Speech: Noun
Strong's Number: H7110
Original Word: qesep

Usage Notes: "wrath." This noun occurs 28 times in biblical Hebrew and generally with reference to God. One occurrence of God's "wrath" is in 2Chr 29:8: "Wherefore the wrath of the Lord was upon Judah and Jerusalem 
." An example of man's "wrath" appears in Esth 1:18: "Likewise shall the ladies of Persia and Media say this day unto all the king's princes, which have heard of the deed of the queen. Thus shall there arise too much contempt and wrath" (cf. Eccl 5:17).†o YAngerAnger Usage Number: 1
Part of Speech: Verb
Strong's Number: H2734
Original Word: harĂą

Usage Notes: to get angry, be angry." This verb appears in the Bible 92 times. In the basic stem, the word refers to the "burning of anger" as in Jonah 4:1. In the causative stem, harĂą means "to become heated with work" or "with zeal for work" (Neh 3:20).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H2740
Original Word: harĂŽn

Usage Notes: "burning anger." The 41 occurrences of this word cover every period of the Bible. This word refers exclusively to divine anger as that which is "burning." HarĂŽn first appears in Exod 32:12: "Turn from thy fierce wrath [harĂŽn], and repent of this evil against thy people."ź Ü;AngelAngel Usage Number: 1
Strong's Number: H4397
Original Word: mal’ak

Usage Notes: "messenger; angel." In Ugaritic, Arabic, and Ethiopic, the verb l'ak means "to send." Even though l'ak does not exist in the Hebrew Old Testament, it is possible to recognize its etymological relationship to mal’ak. In addition, the Old Testament uses the word "message" in Hag 1:13; this word incorporates the meaning of the root le’ak, "to send." Another noun form of the root is mela’kñ, "work," which appears 167 times. The name Malachi, literally, "my messenger", is based on the noun mal’ak.

The noun mal’ak appears 213 times in the Hebrew Old Testament. Its frequency is especially great in the historical books, where it usually means "messenger": Judges (31 times), 2 Kings (20 times), 1 Samuel (19 times), and 2 Samuel (18 times). The prophetical works are very moderate in their usage of mal’ak, with the outstanding exception of the Book of Zechariah, where the angel of the Lord communicates God's message to Zechariah. For example: "Then I answered and said unto the angel that talked to me, 'What are these, my lord' And the angel answered and said unto me, 'These are the four spirits [pl. of mal’ak] of the heavens, which go forth from standing before the Lord of all the earth'" (Zech 6:4-5).

The word mal’ak denotes someone sent over a great distance by an individual (Gen 32:3) or by a community (Num 21:21), in order to communicate a message. Often several messengers are sent together: "And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers [pl. of mal’ak] and said unto them, Go, inquire of Baal-zebub the god of Ekron whether I shall recover of this disease" (2Kings 1:2). The introductory formula of the message borne by the mal’ak often contains the phrase "Thus says
," or "This is what 
 says," signifying the authority of the messenger in giving the message of his master: "This is what 
says," signifying the authority of the messenger in giving the message of his master: "Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon" (Judg 11:15).

As a representative of a king, the mal’ak might have performed the function of a diplomat. in 1Ki 20:1ff., we read that Ben-hadad sent messengers with the terms of surrender: "He sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Benhadad
" (1Kings 20:2). These passages confirm the important place of the mal’ak. Honor to the messenger signified honor to the sender, and the opposite was also true. David took personally the insult of Nabal (1Sam 25:14ff.); and when Hanun, king of Ammon, humiliated David's servants (2Sam 10:4ff.), David was quick to dispatch his forces against the Ammonites.

God also sent messengers. First, there are the prophetic messengers: "And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy" (2Chron 36:15-16). Haggai called himself "the messenger of the Lord," mal’ak Yahweh

There were also angelic messengers. The English word angel is etymologically related to the Greek word angelos, whose translation is similar to the Hebrew: "messenger" or "angel." The angel is a supernatural messenger of the Lord sent with a particular message. Two angels came to Lot at Sodom: "And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground 
" (Gen 19:1). The angels were also commissioned to protect God's people: "For he shall give his angels charge over thee, to keep thee in all thy ways" (Psa 91:11).

Third, and most significant, are the phrases mal’ak Yahweh, "the angel of the Lord," and mal’ak ’elohüm, "the angel of God." The phrase is always used in the singular. It denotes an angel who had mainly a saving and protective function: "For mine angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hevites, and the Jebusites: and I will cut them off" (Exod 23:23). He might also bring about destruction: "And David lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces" (1Chron 21:16).

The relation between the Lord and the "angel of the Lord" is often so close that it is difficult to separate the two (Gen 16:7ff.; Gen 21:17ff.; Gen 22:11ff.; Gen 31:1ff.; Exod 3:2ff.; Judg 6:11ff.; Judg 13:21ff.). This identification has led some interpreters to conclude that the "angel of the Lord" was the pre-incarnate Christ.

In the Septuagint the word mal’ak is usually translated by angelos and the phrase "angel of the Lord" by angelos kyriou. The English versions follow this twofold distinction by translating mal’ak as simply "angel" or "messenger" (kjv, rsv, nasb, niv). èsÆinSâL8A|4›"éű èŽ !œ Awake (To)Awake (To) Usage Number: 1
Strong's Number: H5782
Original Word: â€˜Ă»r

Usage Notes: "to awake, stir up, rouse oneself, rouse." This word is found in both ancient and modern Hebrew, as well as in ancient Ugaritic. It occurs approximately 80 times in the Hebrew Old Testament. Its first use in the Old Testament has the sense of "rousing" someone to action: "Awake, awake, Deborah" (Judg 5:12). This same meaning is reflected in Psa 7:6, where it is used in parallelism with "arise": "Arise, O Lord, in thine anger, 
 awake for me to the judgment that thou hast commanded." The rsv translates this passage: "
Awake, O my God; thou hast appointed a judgment." This probably is more in harmony with the total parallelism involved (arise/ awake; Lord/God) than the kjv version. Also, the rsv's change from "for me" to "O my God" involves only a very slight change of one vowel in the word. (Remember that Hebrew vowels were not part of the alphabet. They were added after the consonantal text was written down.)

â€˜Ă»r commonly signifies awakening out of ordinary sleep (Zech 4:1) or out of the sleep of death (Job 14:12). In Job 31:29, it expresses the idea of "being excited" or "stirred up": "If I
 lifted up myself when evil found him
" This verb is found several times in the Song of Solomon, for instance, in contrast with sleep: "I sleep, but my heart waketh 
" (Song 5:2). It is found three times in an identical phrase: "
 that you stir not up, nor awake my love, till he please" (Song 2:7; Song 3:5; Song 8:4).Ąn#ĂKAvenge (To)Avenge (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H5358
Original Word: naqam
Usage Notes: "to avenge, take vengeance, punish." This root and its derivatives occur 87 times in the Old Testament, most frequently in the Pentateuch, Isaiah, and Jeremiah; occasionally it occurs in the historical books and the Psalms. The root occurs also in Aramaic, Assyrian, Arabic, Ethiopic, and late Hebrew.

Lamech's sword song is a scornful challenge to his fellows and a blatant attack on the justice of God: "
 for I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold" (Gen 4:23-24).

The Lord reserves vengeance as the sphere of His own action: "To me belongeth vengeance, and recompense
for he will avenge the blood of his servants, and will render vengeance to his adversaries" (Deut 32:35, 43). The law therefore forbade personal vengeance: "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the Lord" (Lev 19:18). Hence the Lord's people commit their case to Him, as David:" "The Lord judge between me and thee [Saul], and the Lord avenge me of thee: but mine hand shall not be upon thee" (1Sam 24:12). The Lord uses men to take vengeance, as He said to Moses: "Avenge the children of Israel of the Midianites
And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the Lord of Midian" (Num 31:2-3). Vengeance for Israel is the Lord's vengeance.

The law stated, "And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished" (Exod 21:20). In Israel, this responsibility was given to the "avenger of blood" (Deut 19:6). He was responsible to preserve the life and personal integrity of his nearest relative.

When a man was attacked because he was God's servant, he could rightly call for vengeance on his enemies, as Samson prayed for strength, "
that I may be at once avenged of the Philistines for my two eyes" (Judg 16:28).

In the covenant, God warned that His vengeance may fall on His own people: "And I will bring a sword upon you, that shall avenge the quarrel of my covenant
" (Lev 26:25). Isaiah thus says of Judah: "Therefore saith the Lord, the Lord of hosts
 Ah, I will ease me of mine adversaries, and avenge me of my enemies" (Isa 1:24).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H5359
Original Word: naqam

Usage Notes: "vengeance." The noun is first used in the Lord's promise to Cain: "Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold" (Gen 4:15).

In some instances a man may call for "vengeance" on his enemies, such as when another man has committed adultery with his wife: "For jealousy is the rage of a man: therefore he will not spare in the day of vengeance" (Prov 6:34). The prophets frequently speak of God's "vengeance" on His enemies: Isa 59:17; Mic 5:15; Nah 1:2. It will come at a set time: "For it is the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion" (Isa 34:8). Isaiah brings God's "vengeance" and redemption together in the promise of messianic salvation: "The Spirit of the Lord God is upon me; 
he hath sent me 
to proclaim the acceptable year of the Lord, and the day of vengeance of our God 
" (Isa 61:1-2). When Jesus announced that this was fulfilled in Himself, He stopped short of reading the last clause; but His sermon clearly anticipated that "vengeance" that would come on Israel for rejecting Him. Isaiah also said: "For the day of vengeance is in mine heart, and the year of my redeemed is come" (Isa 63:4).Ł/!ÆOAtone (To)Atone (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3722
Original Word: kapar

Usage Notes: "to cover over, atone, propitiate, pacify." This root is found in the Hebrew language at all periods of its history, and perhaps is best known from the term YĂŽm Kippur, "Day of Atonement." Its verbal forms occur approximately 100 times in the Hebrew Bible. Kapar is first found in Gen 6:14, where it is used in its primary sense of "to cover over." Here God gives Noah instructions concerning the ark, including, "Cover it inside and out with pitch" (rsv). (The kjv translates, "Pitch it within and without with pitch.")

Most uses of the word, however, involve the theological meaning of "covering over," often with the blood of a sacrifice, in order to atone for some sin. It is not clear whether this means that the "covering over" hides the sin from God's sight or implies that the sin is wiped away in this process.

As might be expected, this word occurs more frequently in the Book of Leviticus than in any other book, since Leviticus deals with the ritual sacrifices that were made to atone for sin. For example, Lev 4:13-21 gives instructions for bringing a young bull to the tent of meeting for a sin offering. After the elders laid their hands on the bull (to transfer the people's sin to the bull), the bull was killed. The priest then brought some of the blood of the bull into the tent of meeting and sprinkled it seven times before the veil. Some of the blood was put on the horns of the altar and the rest of the blood was poured at the base of the altar of burnt offering. The fat of the bull was then burned outside the camp. by means of this ritual, "the priest shall make an atonement [kapar] for them, and it shall be forgiven them" (Lev 4:20).

The term "atonement" is found at least 16 times in Lev 16, the great chapter concerning the Day of Atonement. Before anything else, the high priest had to "make atonement" for himself and his house by offering a bull as a sin offering. After lots were cast upon the two goats, one was sent away into the wilderness as an atonement (v. Lev 16:10), while the other was sacrificed and its blood sprinkled on the mercy seat as an atonement for the people (vv. Lev 16:15-20). The Day of Atonement was celebrated only once a year. Only on this day could the high priest enter the holy of holies of the tabernacle or temple on behalf of the people of Israel and make atonement for them. Sometimes atonement for sin was made apart from or without blood offerings. During his vision-call experience, Isaiah's lips were touched with a coal of fire taken from the altar by one of the seraphim. With that, he was told, "Thy sin is purged [kapar]" (Isa 6:7). The English versions translate the word variously as "purged" (kjv, jb); "forgiven" (rsv, nasb, tev); and "wiped away" (neb). In another passage, Scripture says that the guilt or iniquity of Israel would be "purged" (kjv, neb) by the destruction of the implements of idolatrous worship (Isa 27:9). In this case, the rsv renders kapar as "expiated," while the nasb and tev translate it as "forgiven".

Usage Number: 2
Part of Speech: Noun
Strong's Number: H3727
Original Word: kapporet
Usage Notes: "mercy seat; throne of mercy." This noun form of kapar has been variously interpreted by the English versions as "mercy seat" (kjv, rsv); "cover" (neb); "lid" (tev); "throne of mercy" (jb); and "throne" (Knox). It refers to a slab of gold that rested on top of the ark of the covenant. Images of two cherubims stood on this slab, facing each other. This slab of gold represented the throne of God and symbolized His real presence in the worship shrine. On the Day of Atonement, the high priest sprinkled the blood of the sin offering on it, apparently symbolizing the blood's reception by God. Thus the kapporet was the central point at which Israel, through its high priest, could come into the presence of God.

This is further seen in the fact that the temple proper was distinguished from its porches and other accompanying structures by the name "place of the mercy seat (kapporet)" (1Chron 28:11). The Septuagint refers to the mercy seat as a "propitiary" (hilasteirion).™^ł1AssemblyAssembly Usage Number: 1
Part of Speech: Noun
Strong's Number: H6951
Original Word: qahal
Usage Notes: "assembly; company." Cognates derived from this Hebrew noun appear in late Aramaic and Syriac. Qahal occurs 123 times and in all periods of biblical Hebrew.

In many contexts, the word means an assembly gathered to plan or execute war. One of the first of these is Gen 49:6. in 1Ki 12:3 (rsv), "all the assembly of Israel" asked Rehoboam to ease the tax burden imposed by Solomon. When Rehoboam refused, they withdrew from him and rejected their feudal (military) allegiance to him. For the application of qahal to an army, see Ezek 17:17: "Neither shall Pharaoh with his mighty army and great company make for him in the war
." Quite often, qahal is used to denote a gathering to judge or deliberate. This emphasis first appears in Ezek 23:45-47, where the "company" judges and executes judgment. In many passages, the word signifies an assembly representing a larger group: "David consulted with the commanders of thousands and of hundreds, with every leader. And David said to all the assembly of Israel
" (1Chron 13:1-2, rsv). Here, "the whole assembly" of Israel refers to the assembled leaders (cf. 2Chron 1:2). Thus, in Lev 4:13 we find that the sin of the whole congregation of Israel can escape the notice of the "assembly" (the judges or elders who represent the congregation).

Sometimes qahal represents all the males of Israel who were eligible to bring sacrifices to the Lord: "He whose testicles are crushed or whose male member is cut off shall not enter the assembly of the Lord" (Deut 23:1, rsv). The only eligible members of the assembly were men who were religiously bound together under the covenant, who were neither strangers (living in Israel temporarily) nor sojourners (permanent non-Hebrew residents) (Num 15:15). In Num 16:3 and Num 33, it is clear that the "assembly" was the worshiping, voting community (cf. Num 18:4).

Elsewhere, the word qahal is used to signify all the people of Israel. The whole congregation of the sons of Israel complained that Moses had brought them forth into the wilderness to kill the whole assembly with hunger (Exod 16:3). The first occurrence of the word also bears the connotation of a large group: "And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude [qahal] of people
" (Gen 28:3).

Usage Number: 2
Part of Speech: Verb
Strong's Number: H6950
Original Word: qahal

Usage Notes: "to gather." The verb qahal, which occurs 39 times, is derived from the noun qahal. Like the noun, this verb appears in all periods of biblical Hebrew. It means "to gather" as a qahal for conflict or war, for religious purposes, and for judgment: "Then Solomon assembled the elders [qahal] of Israel
" (1Kings 8:1).•9ȘgAsk (To)Ask (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H7592
Original Word: sha’al

Usage Notes: "to ask, inquire, consult." This word is found in many Semitic languages, including ancient Akkadian and Ugaritic. It is found throughout the various periods of Hebrew and is used approximately 170 times in the Hebrew Bible. The first occurrence is found in Gen 24:47, where the servant of Abraham asks Rebekah, "Whose daughter art thou" It is commonly used for simple requests, as when Sisera asked for water from Jael (Judg 5:25).

Since prayer often includes petition, sha’al is sometimes used in the sense of "praying for" something: "Pray for the peace of Jerusalem" (Psa 122:6). In the idiomatic phrase, "to ask another of his welfare," it carries the sense of a greeting (cf. Exod 18:7; Judg 18:15; 1Sa 10:4). Frequently, it is used to indicate someone's asking for God's direction or counsel (Josh 9:14; Isa 30:2). In Psa 109:10 it is used to indicate a begging. "Let his children be continually vagabonds, and beg."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H7585
Original Word: she’îl

Usage Notes: "place of the dead." Sha’al seems to be the basis for an important noun in the Old Testament, She’îl. Found 65 times in the Hebrew Bible, She’îl refers to the netherworld or the underground cavern to which all buried dead go. Often incorrectly translated "hell" in the kjv, She’îl was not understood to be a place of punishment, but simply the ultimate resting place of all mankind (Gen 37:35). Thus, it was thought to be the land of no return (Job 16:22; Job 1:17-16). It was a place to be dreaded, not only because it meant the end of physical life on earth, but also because there was no praise of God there (Psa 6:5). Deliverance from it was a blessing (Psa 30:3).

In some instances, it may be a symbol of distress or even plague; it is often used in parallel with "the Pit," another symbol of destruction. Everything about She’îl was negative, so it is little wonder that the concept of hell developed from it in the inter-testamental and New Testament literature. She’îl is translated variously in the English versions: "hell, pit, grave" (kjv); "netherworld" (nab). Some versions simply give the transliteration, "Sheol" (rsv, jb, nasb).'žEAsherahAsherah Usage Number: 1
Strong's Number: H842
Original Word: ’asherñ

Usage Notes: "Asherah; Asherim (pl.)." This noun, which has an Ugaritic cognate, first appears in the Bible in passages anticipating the settlement in Palestine. The word's most frequent appearances, however, are usually in historical literature. Of its 40 appearances, 4 are in Israel's law code, 4 in Judges, 4 in prophetic books, and the rest are in 1 Kings and 2 Chronicles.

’asherñ refers to a cultic object representing the presence of the Canaanite goddess Asherah. When the people of Israel entered Palestine, they were to have nothing to do with the idolatrous religions of its inhabitants. Rather, God said, "But ye shall destroy their altars, break their images, and cut down their groves [’asherüm]
" (Exod 34:13). This cult object was manufactured from wood (Judg 6:26; 1Ki 14:15) and it could be burned (Deut 12:3). Some scholars conclude that it was a sacred pole set up near an altar to Baal. Since there was only one goddess with this name, the plural (’asherüm) probably represents her several "poles." ’asherñ signifies the name of the goddess herself: "Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves [’asherñ] four hundred, which eat at Jezebel's table" (1Kings 18:19). The Canaanites believed that ’asherñ ruled the sea, was the mother of all the gods including Baal, and sometimes was his deadly enemy.

Apparently, the mythology of Canaan maintained that ’asherĂą was the consort of Baal, who had displaced El as their highest god. Thus her sacred objects (poles) were immediately beside altars to Baal, and she was worshiped along with him.« Ö AscendAscend Usage Number: 1
Part of Speech: Verb
Strong's Number: H5927
Original Word: ‘alñ
Usage Notes: "to go up, ascend, offer up." This word occurs in all Semitic languages, including biblical Hebrew. The Old Testament attests it about 890 times.

Basically, ‘alñ suggests movement from a lower to a higher place. That is the emphasis in Gen 2:6 (the first occurrence of the word), which reports that Eden was watered by a mist or stream that "went up" over the ground. ‘Alñ may also mean "to rise up" or "ascend." The king of Babylon said in his heart, "I will ascend into heaven" (Isa 14:13). This word may mean "to take a journey," as in traveling from Egypt (Gen 13:1) toward Palestine or other points northward. The verb may be used in a special sense meaning "to extend, reach", for example, the border of Benjamin "went up ["extended, reached"] through the mountains westward" (Josh 18:12).

The use of ‘alñ to describe the journey from Egypt to Palestine is such a standard phrase that it often appears without the geographical reference points. Joseph told his brothers to "go up" to their father in peace (Gen 44:17). Even the return from the Exile, which was a journey from north to south (Palestine), is described as a "going up" (Ezra 2:1). Thus, the reference may be not so much to physically "going up," but to a figurative or spiritual "going up." This usage appears long before Ezra's time, when it is said that one "goes up" to the place where the sanctuary is located (cf. Deut 17:8). The verb became a technical term for "making a pilgrimage" (Exod 34:24) or "going up" before the Lord; in a secular context, compare Joseph's "going up" before Pharaoh (Gen 46:31).

In instances where an enemy located himself in a superior position (frequently a higher place), one "goes up" to battle (Josh 22:12). The verb can also refer merely to "going out" to make war against someone, even though there is no movement from a lower to a higher plane. So Israel "went up" to make war against the Moabites, who heard of the Israelites' approach while still dwelling in their cities (2Kings 3:21). Even when ‘alñ is used by itself, it can mean "to go to war"; the Lord told Phinehas, "Go up; for tomorrow I will deliver them into thine hand" (Judg 20:28). On the other hand, if the enemy is recognized to be on a lower plane, one can "go down" (yarad) to fight (Judg 1:9). The opposite of "going up" to war is not descending to battle, but "leaving off" (‘alñ me‘al), literally, "going up from against." Another special use of ‘alñ is "to overpower" (literally, "to go up from"). For example, the Pharoah feared the Israelites lest in a war they join the enemy, fight against Egypt, and "overpower" the land (Exod 1:10). "To go up" may also be used of "increasing in strength," as the lion that becomes strong from his prey: The lion "goes up from his prey" (Gen 49:9; cf. Deut 28:43).

Not only physical things can "go up." ‘Alñ can be used also of the "increasing" of wrath (2Sam 11:20), the "ascent" of an outcry before God (Exod 2:23), and the "continual" sound of battle (although "sound of" is omitted; cf. 1Kings 22:35). The word can also be used passively to denote mixing two kings of garments together, causing one "to lie upon" or "be placed upon" the other (Lev 19:19). Sometimes "go up" means "placed," even when the direction is downward, as when placing a yoke upon an ox (Num 19:2) or going to one's grave (Job 5:26). This may be an illustration of how Hebrew verbs can sometimes mean their opposite. The verb is also used of "recording" a census (1Chron 27:24).

The verb ‘alñ is used in a causative stem to signify "presenting an offering" to God. In 63 cases, the word is associated with the presentation of the whole burnt offering (‘olñ). ‘Alñ is used of the general act of "presenting offerings" when the various offerings are mentioned in the same context (Lev 14:20), or when the purpose of the offering is not specifically in mind (Isa 57:6). Sometimes this verb means merely "to offer" (e.g., Num 23:2).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H5945
Original Word: ‘elyîn

Usage Notes: "the upper; the highest." This word occurs 53 times. The use of ‘elyîn in Gen 40:17 means "the upper" as opposed to "the lower." Where referring to or naming God, ‘elyîn means "the highest" (Gen 14:18).

Usage Number: 3
Strong's Number: H4609
Original Word: ma‘alñ

Usage Notes: step; procession; pilgrimage." In some of its 47 biblical appearances, ma‘alĂą signifies a "step" or "stair" (cf. Exod 20:26). The word can also mean "procession" (Psa 84:6).”U©'ArmyArmy Usage Number: 1
Strong's Number: H1416
Original Word: gedûd
Usage Notes: "band (of raiders); marauding band; raiding party; army; units (of an army); troops; bandits; raid." The 33 occurrence of this noun are distributed throughout every period of biblical Hebrew.

Basically, this word represents individuals or a band of individuals who raid and plunder an enemy. The units that perform such raids may be a group of outlaws ("bandits"), a special unit of any army, or an entire army. Ancient peoples frequently suffered raids from their neighbors. When the Amalekites "raided" Ziklag, looting and burning it while taking captive the wives and families of the men who followed David, he inquired of God, "Shall I pursue after this troop shall I overtake them" (1Sam 30:8). In this case, the "raiding band" consisted of the entire army of Amalek. This meaning of gedûd occurs for the first time in Gen 49:19: "
A troop shall overcome him." Here the word is a collective noun referring to all the "band of raiders" to come. When Job described the glory of days gone by, he said he "dwelt as a king in the army [nasb, "troops"]" (Job 29:25). When David and his followers were called a gedûd, they were being branded outlaws, men who lived by fighting and raiding (1Kings 11:24).

In some passages, gedûd signifies a smaller detachment of troops or a military unit or division: "And Saul's son had two men that were captains of bands" (2Sam 4:2). God sent against Jehoiakim "units" from the Babylonian army, "bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon
" (2Kings 24:2).

The word can also represent individuals who are members of such raiding or military bands. The individuals in the household of Izrahiah, the descendant of Issachar, formed a military unit, "and with them by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men 
" (1Chron 7:4). Bildad asks the rhetorical question concerning God, "Is there any number [numbering] of his armies" (Job 25:3).

The verb gadad means "to gather together against" (Psa 94:21), "to make incisions into oneself" as a religious act (Deut 14:1), "to roam about" (Jer 30:23), or "to muster troops" (Mic 5:1).˜7°kArm-Arm- Usage Number: 1
Strong's Number: H2220
Original Word: zerîa‘

Usage Notes: "arm; power; strength; help." Cognates of zerîa‘ occur both in Northwest and South Semitic languages. Zerîa‘ is attested 92 times in biblical Hebrew and in all periods. The related word ’ezrîa‘ appears twice (Job 31:22; Jer 32:21). Biblical Aramaic attests dera‘ once and ’edra‘ once.

Zerîa‘ means "arm," a part of the body: "Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head" (Deut 33:20). The word refers to arms in Gen 49:24 (the first occurrence): "But his bow abode in strength, and the arms of his hands were made strong
" The strength of his arms enabled him to draw the bow. In some passages, zerîa‘ refers especially to the forearm: "It shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm
." (Isa 17:5). Elsewhere, the word represents the shoulder: "And Jehu drew a bow with his full strength, and smote Jehoram between his arms
" (2Kings 9:24).

Zerîa‘ connotes the "seat of strength": "He teacheth my hands to war, so that a bow of steel is broken by mine arms" (Psa 18:34). In Job 26:2, the poor are described as the arm that hath no strength.

God's strength is figured by anthropomorphisms (attributing to Him human bodily parts), such as His "stretched out arm" (Deut 4:34) or His "strong arm" (Jer 21:5). In Isa 30:30, the word seems to represent lightning bolts: "And the Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones" (cf. Job 40:9).

The arm is frequently a symbol of strength, both of man (1Sam 2:31) and of God (Psa 71:18): "Now also when I am old and grayheaded, O God, forsake me not; until I have showed thy strength unto this generation, and thy power to every one that is to come." In Ezek 22:6 zerîa‘ may be translated "power": "Behold, the princes of Israel, every one were in thee to their power to shed blood." A third nuance is "help": "Assur also is joined with them: they have helped the children of Lot" (Psa 83:8).

The word can represent political or military forces: "And the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand" (Dan 11:15; cf. Ezek 17:9).

In Num 6:19 zerĂŽa‘ is used of an animal's shoulder: "And the priest shall take the sodden shoulder of the ram
" (cf. Deut 18:3). bnád‰TšEŠ7[2|.D§0Û bŽv&eBehindBehind Usage Number: 1
Part of Speech: Adverb
Strong's Number: H310
Original Word: ’ahar

Usage Notes: "behind; after(wards)." A cognate of this word occurs in Ugaritic. ’Ahar appears about 713 times in biblical Hebrew and in all periods. One adverbial use of ’ahar has a local-spatial emphasis that means "behind": "The singers went before, the players on instruments followed after 
" (Psa 68:25). Another adverbial usage has a temporal emphasis that can mean "afterwards": "And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on 
" (Gen 18:5).

Usage Number: 2
Part of Speech: Preposition
Strong's Number: H310
Original Word: ’ahar

Usage Notes: "behind; after." ’Ahar as a preposition can have a local-spatial significance, such as "behind": "And the man said, They are departed hence; for I heard them say, Let us go to Dothan" (Gen 37:17). As such, it can mean "follow after": "And also the king that reigneth over you [will] continue following the Lord your God" (1Sam 12:14). ’Ahar can signify "after" with a temporal emphasis: "And Noah lived after the flood three hundred and fifty years" (Gen 9:28, the first biblical occurrence of the word). This same emphasis may occur when ’ahar appears in the plural (cf. Gen 19:6, local-spatial; Gen 17:8, temporal).

Usage Number: 3
Part of Speech: Conjunction
Strong's Number: H310
Original Word: ’ahar

Usage Notes: "after." ’Ahar may be a conjunction, "after," with a temporal emphasis: "And the days of Adam after he had begotten Seth were eight hundred years 
" (Gen 5:4).ˆR%‘BefallBefall Usage Number: 1
Strong's Number: H7122
Original Word: qara’

Usage Notes: "to encounter, befall." Qara’ represents an intentional confrontation, whereby one person is immediately before another person. This might be a friendly confrontation, in which friend intentionally "meets" friend; so the kings of the valley came out to "meet" Abram upon his return from defeating the marauding army of Chedorlaomer (Gen 14:17). A host may go forth to "meet" a prospective ally (Josh 9:11; 2Sa 19:15). In cultic contexts, one "meets" God or "is met" by God (Exod 5:3).

Qara’ may also be used of hostile "confrontation." In military contexts, the word often represents the "confrontation" of two forces to do battle (Josh 8:5); so Israel is told: "Prepare to meet thy God, O Israel" is told: "Prepare verb infrequently may represent an "accidental meeting," so it is sometimes translated "befall" (Gen 42:4).t$ĄcBeastBeast Usage Number: 1
Strong's Number: H929
Original Word: behemĂą
Usage Notes: "beast; animal; domesticated animal; cattle; riding beast; wild beast." A cognate of this word appears in Arabic. Biblical Hebrew uses behemĂą about 185 times and in all periods of history.

In Exod 9:25, this word clearly embraces even the larger "animals," all the animals in Egypt: "And the hail smote throughout all the land of Egypt all that was in the field, both man and beast
" This meaning is especially clear in Gen 6:7: "I will destroy man whom I have created from the face of the earth; both man and beast, and the creeping thing, and the fowls of the air
" in 1Ki 4:33, this word seems to exclude birds, fish, and reptiles: "He [Solomon] spake also of beasts, and of fowl, and of creeping things, and of fishes. The word behemñ can be used of all the domesticated beasts or animals other than man: "And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and [wild] beast of the earth after his kind
" (Gen 1:24, first occurrence). Psalm 8:7 uses behemñ in synonymous parallelism with "oxen" and "sheep," as though it includes both: "All sheep and oxen, yea, and the beasts of the field." The word can, however, be used of cattle only: "Shall not their cattle and their substance and every beast of theirs [nasb, "animals"] be ours" (Gen 34:23).

In a rare use of the word, it signifies a "riding animal," such as a horse or mule: "And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon" (Neh 2:12).

Infrequently, behemĂą represents any wild, four-footed, undomesticated beast: "And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall [frighten] them away" (Deut 28:26).#ș'Bear (To)Bear (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3205
Original Word: yalad
Usage Notes: "to bear, bring forth, beget, be delivered." This verb occurs in all Semitic languages and in nearly all verbal forms. The noteworthy exception is biblical Aramaic. However, the Aramaic verb is well attested outside the Bible. The verb yalad occurs about 490 times in the Bible.

Essentially, the word refers to the action of "giving birth" and its result, "bearing children." God cursed woman by multiplying her pain in "bringing forth" children (cf. Gen 3:16, the first occurrence of yalad). The second meaning is exemplified by Gen 4:18, which reports that Irad "begat" ("became the father of") Mehujael. This verb can also be used in reference to animals; in Gen 30:39, the strong among Laban's flocks "birthed" striped, speckled, and spotted offspring.

One recurring theme in biblical history is typified by Abram and Sarah. They had no heirs, but God made them a promise and gave them a son (Gen 16:1, 16). This demonstrates that God controls the opening of the womb (Gen 20:17-18) and bestows children as an indication of His blessing. The prophets use the image of childbirth to illustrate the terror to overcome men in the day of the Lord (Isa 13:8). Hosea uses the image of marriage and childbearing to describe God's relationship to Israel (Hos 1:3, 6, 8). One of the most hotly debated passages of Scripture, Isa 7:14, uses this verb to predict the "birth" of Immanuel. Finally, the prophets sometimes mourn the day of their "birth" (Jer 15:10).

Yalad describes the relationship between God and Israel at other places in the Bible as well. This relationship is especially relevant to the king who typifies the Messiah, the Son whom God "begot" (Psa 2:7). God also says He "begot" the nation of Israel as a whole (Deut 32:18). This statement is in noticeable contrast to Moses' disclaimer that he did not "birth" them (Num 11:12) and, therefore, does not want to be responsible for them any longer.

The motif that God "gave birth" to Israel is picked up by Jeremiah. In Jer 31:20, God states that His heart yearns for Ephraim His son (yeled). Ezekiel develops this motif in the form of an allegory, giving the names Aholah and Aholibah to Samaria and Jerusalem respectively, to those whom He "bore" (Ezek 23:4, 37).

The Septuagint renders yalad with words connoting "giving birth" (tinknein) and "begetting" (gennao).
Usage Number: 2
Part of Speech: Noun
Strong's Number: H3206
Original Word: yeled

Usage Notes: "boy; child." The noun yeled differs from ben ("son"), which more exactly specifies the parental relationship. For example, the child that Naomi nursed was a "boy" (Ruth 4:16). Yeled, which appears 89 times in the Bible, is rendered by several different Greek words. Other nouns built on the verb yalad include yaldĂą ("girl"; 3 times), yalĂźd ("son" or "slave"; 3 times), yillĂŽd ("newborn"; 5 times), walad ("child"; once), ledĂą ("bringing forth" or "birth"; 4 times), mĂŽledet ("offspring, kindred, parentage"; 22 times), and tĂŽledĂŽt ("descendants, contemporaries, generation, genealogy, record of the family"; 39 times).ˆ5"![Be WillingBe Willing Usage Number: 1
Strong's Number: H14
Original Word: ’abñ

Usage Notes: "to will, be willing, consent." Common throughout the history of the Hebrew language, this word occurs in the Hebrew Bible just over 50 times. It is found for the first time in Gen 24:5, where Abraham's servant who is about to be sent to find a wife for Isaac says: "Peradventure the woman will not be willing to follow me unto this land
"

It is to be noted that in all but 2 instances of its use in the Old Testament (Job 39:9; Isa 1:19), the word is used with a negation, to indicate lack of willingness or consent. Even in these two positive uses, there seems to be a negative aspect or expectation implied. Job asks: "Will the unicorn be willing to serve thee
" (Job 39:9); and Isaiah seems almost hopeless as he says to Judah: "If ye be willing and obedient, ye shall eat the good of the land" (Isa 1:19).‰\!“/Be WeakBe Weak Usage Number: 1
Strong's Number: H3782
Original Word: kashal

Usage Notes: "to stumble, stagger, totter, be thrown down." As in biblical Hebrew, this word is used in modern Hebrew in the sense of "to stumble, fail." It occurs in the text of the Hebrew Old Testament approximately 60 times, the first time being in Lev 26:37: "And they shall fall one upon another
." This use illustrates the basic idea that one "stumbles" because of something or over something. Heavy physical burdens cause one "to stagger": "
 the children fell under the [loads of] wood" (Lam 5:13).

This word is often used figuratively to describe the consequences of divine judgment on sin: "Behold, I will lay stumbling blocks before this people, and the fathers and the sons together shall fall upon them 
" (Jer 6:21). Babylon, too, will know God's judgment: "And the most proud shall stumble and fall 
" (Jer 50:32). When the psalmist says: "My knees totter from my fasting" (Psa 109:24, nab), he means: "My knees are weak" (as translated by kjv, nasb, rsv, jb, neb, tev).œH #žBe MercifulBe Merciful Usage Number: 1
Part of Speech: Verb
Strong's Number: H7355
Original Word: raham

Usage Notes: "to have compassion, be merciful, pity." The words from this root are found 125 times in all parts of the Old Testament. The root is also found in Assyrian, Ethiopic, and Aramaic. The verb is translated "love" once: "I will love thee, O Lord
" (Psa 18:1). Raham is also used in God's promise to declare His name to Moses: "I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy" (Exod 33:19). So men pray: "Remember, O Lord, thy tender mercies and thy loving-kindnesses" (Psa 25:6); and Isaiah prophesies messianic restoration: "
 With great mercies will I gather thee
. but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer" (Isa 54:7-8). This is the heart of salvation by the suffering Servant-Messiah.

Usage Number: 2
Part of Speech: Noun
Strong's Number: H7358
Original Word: rehem

Usage Notes: "bowels; womb; mercy." The first use of rehem is in its primary meaning of "womb": "The Lord had fast closed up all the wombs of the house of Abimelech" (Gen 20:18). The word is personified in Judg 5:30: "Have they not divided the prey; to every man a damsel or two 
 " In another figurative sense, the kjv reads in 1Ki 3:26: "Her bowels yearned upon her son," which the niv translates more idiomatically: "[She] was filled with compassion for her son." The greatest frequency is in this figurative sense of "tender love," such as a mother has for the child she has borne.

Usage Number: 3
Strong's Number: H7356
Original Word: rahamĂźm

Usage Notes: "bowels; mercies; compassion." This noun, always used in the plural intensive, occurs in Gen 43:14: "And God Almighty give you mercy [nasb, "compassion"]." In Gen 43:30, it is used of Joseph's feelings toward Benjamin: "His bowels did yearn upon his brother.") Rahamüm is most often used of God, as by David in 2Sa 24:14: "Let us fall now into the hand of the Lord; for his mercies are great
." We have the equivalent Aramaic word in Daniel's request to his friends: "That they would desire mercies of the God of heaven concerning this secret
" (Dan 2:18).

The Greek version of the Old Testament raham consists chiefly of three groups of words that come into the New Testament. Eleos is the most important, and it is used to translate several Hebrew words. Mary's song recalls the promise in Psa 103:11, 17, where eleos translates both rehem and hesed as "mercy": "His mercy is on them that fear him from generation to generation" (Luke 1:50). Raham is probably behind the often-heard plea: "Thou son of David, have mercy on us" (Matt 9:27).

Usage Number: 4
Part of Speech: Adjective
Strong's Number: H7349
Original Word: rahûm

Usage Notes: "compassionate; merciful." The adjective is used in that important proclamation of God's name to Moses: "The Lord, The Lord God, merciful and gracious 
" (Exod 34:6, nasb, niv, "compassionate").#»mBe A HarlotBe A Harlot Usage Number: 1
Strong's Number: H2181
Original Word: zanĂą

Usage Notes: "to go a whoring, commit fornication, be a harlot, serve other gods." This is the regular term denoting prostitution throughout the history of Hebrew, with special nuances coming out of the religious experience of ancient Israel. The word occurs approximately 90 times in the Hebrew Old Testament. It is used for the first time in the text at the conclusion of the story of the rape of Dinah by Shechem, as her brothers excuse their revenge by asking: "Should he deal with our sister as with a harlot" (Gen 34:31).

While the term means "to commit fornication," whether by male or by female, it is to be noted that it is almost never used to describe sexual misconduct on the part of a male in the Old Testament. Part of the reason lies in the differing attitude in ancient Israel concerning sexual activity by men and women. The main reason, however, is the fact that this term is used most frequently to describe "spiritual prostitution" in which Israel turned from God to strange gods. Deut 31:16 illustrates this meaning: "And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them."

Zanñ became, then, the common term for spiritual backsliding. The act of harloting after strange gods was more than changing gods, however. This was especially true when Israel went after the Canaanite gods, for the worship of these pagan deities involved actual prostitution with cult prostitutes connected with the Canaanite shrines. In the Old Testament sometimes the use of the phrase "go a whoring after" gods implies an individual's involvement with cult prostitutes. An example might be in Exod 34:15-16: "Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods
. And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods."

The religious theory behind such activity at the Canaanite shrine was that such sexual activity with cult prostitutes, both male and female, who represented the gods and goddesses of the Canaanite fertility cult, would stimulate fertility in their crops and flocks. Such cult prostitutes were not designated as prostitutes but rather "holy ones" or "set-apart ones," since the Semitic term for "holy" means, first of all, to be set apart for a special use. This is illustrated in Deut 23:17: "There shall be no cult prostitute [set-apart one] of the daughters of Israel, neither shall there be a cult prostitute of the sons of Israel" (rsv; kjv, "whore of the daughters of Israel" and "sodomite of the sons of Israel"). This theme of religious harlotry looms large in the prophets who denounce this backsliding in no uncertain terms. Ezekiel minces no words as he openly calls both Judah and Israel "harlots" and vividly describes their backsliding in sexual terms (Ezek 16:6-63; 23).

The Book of Hosea, in which Hosea's wife Gomer became unfaithful and most likely was involved in such cult prostitution, again illustrates not only Hosea's heartbreak but also God's own heartbreak because of the unfaithfulness of his wife, Israel's unfaithfulness appears in Hos 9:1: "Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor."Ÿ^ż3Be (To)Be (To) Usage Number: 1
Strong's Number: H1961
Original Word: hayĂą
Usage Notes: "to become, occur, come to pass, be." This verb occurs only in Hebrew and Aramaic. The Old Testament attests hayĂą about 3,560 times, in both Hebrew and Aramaic.
Often this verb indicates more than simple existence or identity (this may be indicated by omitting the verb altogether). Rather, the verb makes a strong statement about the being or presence of a person or thing. Yet the simple meaning "become" or "come to pass" appears often in the English versions.

The verb can be used to emphasize the presence of a person (e.g., God's Spirit, Judg 3:10), an emotion (e.g., fear, Gen 9:2), or a state of being (e.g., evil, Amos 3:6). In such cases, the verb indicates that their presence (or absence) is noticeable, it makes a real difference to what is happening. On the other hand, in some instances hayñ does simply mean "happen, occur." Here the focus is on the simple occurrence of the events, as seen, for example, in the statement following the first day of creation: "And so it happened" (Gen 1:7). In this sense, hayñ is frequently translated "it came to pass." The use of this verb with various particles colors its emphasis accordingly. In passages setting forth blessing or cursing, for example, this verb not only is used to specify the object of the action but also the dynamic forces behind and within the action. Gen 12:2, for example, records that God told Abram: "
I will bless thee, and make thy name great; and thou shalt be [hayñ] a blessing." Abram was already blessed, so God's pronouncement conferred upon him a future blessedness. The use of hayñ in such passages declares the actual release of power, so that the accomplishment is assured, Abram will be blessed because God has ordained it. In another set of passages, hayñ constitutes intent rather than accomplishment. Hence, the blessing becomes a promise and the curse a threat (cf. Gen 15:5).

Finally, in a still weaker use of hayĂą, the blessing or curse constitutes a wish or desire (cf. Psa 129:6). Even here the verb is somewhat dynamic, since the statement recognizes God's presence, man's faithfulness (or rebellion), and God's intent to accomplish the result pronounced.

In miracle accounts, hayĂą often appears at the climax of the story to confirm the occurrence of the event itself. Lot's wife looked back and "became" a pillar of salt (Gen 19:26); the use of hayĂą emphasizes that the event really occurred. This is also the force of the verb in Gen 1:3, in which God said, "Let there be light." He accomplished His word so that there was light.

The prophets use hayĂą to project God's intervention in the future. by using this verb, they emphasize not so much the occurrence of predicted events and circumstances as the underlying divine force that will effect them (cf. Isa 2:2). Legal passages use hayĂą in describing God's relationship to His covenant people, to set forth what is desired and intended (cf. Exod 12:16). When covenants were made between two partners, the formulas usually included hayĂą (Deut 26:17-18; Jer 7:23).

One of the most debated uses of hayĂą occurs in Exod 3:14, where God tells Moses His name. He says: "I am [hayĂą] that I am [hayĂą]." Since the divine name Jehovah or Yahweh was well-known long before (cf. Gen 4:1), this revelation seems to emphasize that the God who made the covenant was the God who kept the covenant. So Exod 3:14 is more than a simple statement of identity: "I am that I am"; it is a declaration of divine control of all things (cf. Hos 1:9).”U©'BandBand Usage Number: 1
Strong's Number: H1416
Original Word: gedûd
Usage Notes: "band (of raiders); marauding band; raiding party; army; units (of an army); troops; bandits; raid." The 33 occurrence of this noun are distributed throughout every period of biblical Hebrew.

Basically, this word represents individuals or a band of individuals who raid and plunder an enemy. The units that perform such raids may be a group of outlaws ("bandits"), a special unit of any army, or an entire army. Ancient peoples frequently suffered raids from their neighbors. When the Amalekites "raided" Ziklag, looting and burning it while taking captive the wives and families of the men who followed David, he inquired of God, "Shall I pursue after this troop shall I overtake them" (1Sam 30:8). In this case, the "raiding band" consisted of the entire army of Amalek. This meaning of gedûd occurs for the first time in Gen 49:19: "
A troop shall overcome him." Here the word is a collective noun referring to all the "band of raiders" to come. When Job described the glory of days gone by, he said he "dwelt as a king in the army [nasb, "troops"]" (Job 29:25). When David and his followers were called a gedûd, they were being branded outlaws, men who lived by fighting and raiding (1Kings 11:24).

In some passages, gedûd signifies a smaller detachment of troops or a military unit or division: "And Saul's son had two men that were captains of bands" (2Sam 4:2). God sent against Jehoiakim "units" from the Babylonian army, "bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon
" (2Kings 24:2).

The word can also represent individuals who are members of such raiding or military bands. The individuals in the household of Izrahiah, the descendant of Issachar, formed a military unit, "and with them by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men 
" (1Chron 7:4). Bildad asks the rhetorical question concerning God, "Is there any number [numbering] of his armies" (Job 25:3).

The verb gadad means "to gather together against" (Psa 94:21), "to make incisions into oneself" as a religious act (Deut 14:1), "to roam about" (Jer 30:23), or "to muster troops" (Mic 5:1).ąÄ5BaalBaal Usage Number: 1
Strong's Number: H1167
Original Word: ba‘al
Usage Notes: "master; baal." In Akkadian, the noun belu ("lord") gave rise to the verb belu ("to rule"). In other northwest Semitic languages, the noun ba‘al differs somewhat in meaning, as other words have taken over the meaning of "sir" or "lord." (Cf. Heb. ’adîn.) The Hebrew word ba‘al seems to have been related to these homonyms.

The word ba‘al occurs 84 times in the Hebrew Old Testament, 15 times with the meaning of "husband" and 50 times as a reference to a deity. The first occurrence of the noun ba‘al is in Gen 14:13: "And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with [literally, "ba'al's of a covenant with"] Abram."

The primary meaning of ba‘al is "possessor." Isaiah's use of ba‘al in parallel with qanñ clarifies this basic significance of ba‘al: "The ox knoweth his owner [qanñ], and the ass his master's [ba‘al] crib: but Israel does not know, my people doth not consider" (Isa 1:3). Man may be the owner [ba‘al] of an animal (Exod 22:10), a house (Exod 22:7), a cistern (Exod 21:34), or even a wife (Exod 21:3).

A secondary meaning, "husband," is clearly indicated by the phrase ba‘al ha’ishshñ (literally, "owner of the woman"). For example: "If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband [ba‘al ha’ishshñ] will lay upon him; and he shall pay as the judges determine" (Exod 21:22). The meaning of ba‘al is closely related to is ("man"), as is seen in the usage of these two words in one verse: "When the wife of Uriah heard that Uriah her husband [’üsh] was dead, she mourned for her husband [ba‘al]" (2Sam 11:26).

The word ba‘al with another noun may signify a peculiar characteristic or quality: "And they said one to another, Behold, this dreamer cometh" (Gen 37:19); the kjv offers a literal translation of the Hebrew, "master of dreams", as an alternative.

Thirdly, the word ba‘al may denote any deity other than the God of Israel. Baal was a common name given to the god of fertility in Canaan. In the Canaanite city of Ugarit, Baal was especially recognized as the god of fertility. The Old Testament records that Baal was "the god" of the Canaanites. The Israelites worshiped Baal during the time of the judges (Judg 6:25-32) and of King Ahab. Elijah stood as the opponent of the Baal priests at Mount Carmel (1Kings 18:21ff.). Many cities made Baal a local god and honored him with special acts of worship: Baal-peor (Num 25:5), Baal-berith at Shechem (Judg 8:33), Baal-zebub (2Kings 1:1-16) at Ekron, Baal-zephon (Num 33:7), and Baal-hermon (Judg 3:3). Among the prophets, Jeremiah and Hosea mention Baal most frequently. Hosea pictured Israel as turning to the baals and only returning to the Lord after a time of despair (Hos 2:13, 17). He says that the name of Ba‘al will no longer be used, not even with the meaning of "Lord" or "master," as the association was contaminated by the idolatrous practices: "And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Baali [ba‘al]. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name" (Hos 2:16-17). In Hosea's and Jeremiah's time, the ba‘al idols were still worshiped, as the peoples sacrificed, built high places, and made images of the ba‘alüm (plural).

In the Septuagint, the word ba‘al is not uniformly translated: kyrios ("lord, owner"); aner ("man, husband"); the simple transliteration; and ba‘al. The kjv has these translations: "Baal, man, owner, husband, master." QQXL>(5ùÌ^Q€ -ÈBloodBlood Usage Number: 1
Strong's Number: H1818
Original Word: dam
Usage Notes: "blood." This is a common Semitic word with cognates in all the Semitic languages. Biblical Hebrew attests it about 360 times and in all periods.

Dam is used to denote the "blood" of animals, birds, and men (never of fish). In Gen 9:4, "blood" is synonymous with "life": "But flesh with the life thereof, which is the blood thereof, shall ye not eat." The high value of life as a gift of God led to the prohibition against eating "blood": "It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood" (Lev 3:17). Only infrequently does this word mean "blood-red," a color: "And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood" (2Kings 3:22). In two passages, dam represents "wine": "He washed his garments in wine, and his clothes in the blood of grapes" (Gen 49:11; cf. Deut 32:14).

Dam bears several nuances. First, it can mean "blood shed by violence": "So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein 
" (Num 35:33). Thus it can mean "death": "So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee" (Ezek 5:17).

Next, dam may connote an act by which a human life is taken, or blood is shed: "If there arise a matter too hard for thee in judgement, between blood and blood [one kind of homicide or another] 
" (Deut 17:8). To "shed blood" is to commit murder: "Whoso sheddeth man's blood, by man shall his blood be shed 
" (Gen 9:6). The second occurrence here means that the murderer shall suffer capital punishment. In other places, the phrase "to shed blood" refers to a non-ritualistic slaughter of an animal: "What man soever there be of the house of Israel, that killeth an ox, or lamb 
 in the camp, or that killeth it out of the camp, and bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the Lord before the tabernacle of the Lord; blood [guiltiness] shall be imputed unto that man" (Lev 17:3-4).

In judicial language, "to stand against one's blood" means to stand before a court and against the accused as a plaintiff, witness, or judge: "Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood [i.e., act against the life] of thy neighbor 
" (Lev 19:16). The phrase, "his blood be on his head," signifies that the guilt and punishment for a violent act shall be on the perpetrator: "For everyone that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood [guiltiness] shall be upon him" (Lev 20:9). This phrase bears the added overtone that those who execute the punishment by killing the guilty party are not guilty of murder. So here "blood" means responsibility for one's dead: "And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him" (Josh 2:19).

Animal blood could take the place of a sinner's blood in atoning (covering) for sin: "For it is the blood that maketh an atonement for the soul" (Lev 17:11). Adam's sin merited death and brought death on all his posterity (Rom 5:12); so the offering of an animal in substitution not only typified the payment of that penalty, but it symbolized that the perfect offering would bring life for Adam and all others represented by the sacrifice (Heb 10:4). The animal sacrifice prefigured and typologically represented the blood of Christ, who made the great and only effective substitutionary atonement, and whose offering was the only offering that gained life for those whom He represented. The shedding of His "blood" seals the covenant of life between God and man (Matt 26:28).Œk,™MBlessedBlessed Usage Number: 1
Strong's Number: H835
Original Word: ’esher
Usage Notes: "blessed; happy." All but 4 of the 44 biblical occurrences of this noun are in poetical passages, with 26 occurrences in the Psalms and 8 in Proverbs.

Basically, this word connotes the state of "prosperity" or "happiness" that comes when a superior bestows his favor (blessing) on one. In most passages, the one bestowing favor is God Himself: "Happy art thou, O Israel: who is like unto thee, O people saved by the Lord" (Deut 33:29). The state that the blessed one enjoys does not always appear to be "happy": "Behold, blessed [kjv, "happy"] is the man whom God correcteth: therefore despise not thou the chastening of the Almighty: for he maketh sore, and bindeth up 
" (Job 1:5-18). Eliphaz was not describing Job's condition as a happy one; it was "blessed," however, inasmuch as God was concerned about him. Because it was a blessed state and the outcome would be good, Job was expected to laugh at his adversity (Job 5:22).

God is not always the one who makes one "blessed." At least, the Queen of Sheba flatteringly told Solomon that this was the case (1Kings 10:8).

One's status before God (being "blessed") is not always expressed in terms of the individual or social conditions that bring what moderns normally consider to be "happiness." So although it is appropriate to render ’esher as "blessed," the rendering of "happiness" does not always convey its emphasis to modern readers.Ž*+!èEBless (To)Bless (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H1288
Original Word: barak
Usage Notes: "to kneel, bless, be blessed, curse." The root of this word is found in other Semitic languages which, like Hebrew, use it most frequently with a deity as subject. There are also parallels to this word in Egyptian.

Barak occurs about 330 times in the Bible, first in Gen 1:22: "And God blessed them, saying, Be fruitful and multiply, 
" God's first word to man is introduced in the same way: "And God blessed them, and God said unto them, Be fruitful, and multiply 
" (v. Gen 1:28). Thus the whole creation is shown to depend upon God for its continued existence and function (cf. Psa 104:27-30). Barak is used again of man in Gen 5:2, at the beginning of the history of believing men, and again after the Flood in Gen 9:1: "And God blessed Noah and his sons
" The central element of God's covenant with Abram is: "I will bless thee .. and thou shalt be a blessing: And I will bless them that bless thee 
 and in thee shall all families of the earth be blessed" (Gen 12:2-3). This "blessing" on the nations is repeated in Gen 18:18; Gen 22:18; and Gen 28:14 (cf. Gen 26:4; Jer 4:2). In all of these instances, God's blessing goes out to the nations through Abraham or his seed. The Septuagint translates all of these occurrences of barak in the passive, as do the kjv, nasb, and niv. Paul quotes the Septuagint's rendering of Gen 22:18 in Gal 3:8.

The covenant promise called the nations to seek the "blessing" (cf. Isa 2:2-4), but made it plain that the initiative in blessing rests with God, and that Abraham and his seed were the instruments of it. God, either directly or through His representatives, is the subject of this verb over 100 times. The Levitical benediction is based on this order: "On this wise ye shall bless the children of Israel 
 the Lord bless thee 
 and they shall put my name upon the children of Israel; and I will bless them" (Num 6:23-27).

The passive form of barak is used in pronouncing God's "blessing on men," as through Melchizedek: "Blessed be Abram of the most high God
" (Gen 14:19). "Blessed be the Lord God of Shem 
" (Gen 9:26) is an expression of praise. "Blessed be the most high God, which hath delivered thine enemies into thy hand" (Gen 14:20) is mingled praise and thanksgiving.

A common form of greeting was, "Blessed be thou of the Lord" (1Sam 15:13; cf. Ruth 2:4); "Saul went out to meet [Samuel], that he might salute him" (1Sam 13:10; "greet," nasb and niv).

The simple form of the verb is used in 2Chr 6:13: "He
kneeled down
" Six times the verb is used to denote profanity, as in Job 1:5: "It may be that my sons have sinned, and cursed God in their hearts."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H1293
Original Word: berakĂą

Usage Notes: "blessing." The root form of this word is found in northwest and south Semitic languages. It is used in conjunction with the verb barak ("to bless") 71 times in the Old Testament. The word appears most frequently in Genesis and Deuteronomy. The first occurrence is God's blessing of Abram: "I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing [berakĂą]" (Gen 12:2). When expressed by men, a "blessing" was a wish or prayer for a blessing that is to come in the future: "And [God] give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham" (Gen 28:4). This refers to a "blessing" that the patriarchs customarily extended upon their children before they died. Jacob's "blessings" on the tribes (Gen 49) and Moses' "blessing" (Deut 33:1ff.) are other familiar examples of this.

Blessing was the opposite of a cursing (qelalĂą): "My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing" (Gen 27:12). The blessing might also be presented more concretely in the form of a gift. For example, "Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it" (Gen 33:11). When a "blessing" was directed to God, it was a word of praise and thanksgiving, as in: "Stand up and bless the Lord your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise" (Neh 9:5).

The Lord's "blessing" rests upon those who are faithful to Him: "A blessing, if ye obey the commandments of the Lord your God, which I command you this day 
" (Deut 11:27). His blessing brings righteousness (Psa 24:5), life (Psa 133:3), prosperity (2Sam 7:29), and salvation (Psa 3:8). The "blessing" is portrayed as a rain or dew: "I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing" (Ezek 34:26; cf. Psa 84:6). In the fellowship of the saints, the Lord commands His "blessing": "[It is] as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore" (Psa 133:3).

In a few cases, the Lord made people to be a "blessing" to others. Abraham is a blessing to the nations (Gen 12:2). His descendants are expected to become a blessing to the nations (Isa 19:24; Zech 8:13).

The Septuagint translates berakĂą as eulogia ("praise; blessing"). The kjv has these translations: "blessing; present (gift).",* KBind (To)Bind (To) Usage Number: 1
Strong's Number: H631
Original Word: ’asar

Usage Notes: "to bind, imprison, tie, gird, to harness." This word is a common Semitic term, found in both ancient Akkadian and Ugaritic, as well as throughout the history of the Hebrew language. The word occurs around 70 times in its verbal forms in the Hebrew Old Testament. The first use of ’asar in the Hebrew text is in Gen 39:20, which tells how Joseph was "imprisoned" after being wrongfully accused by Potiphar's wife.

The common word for "tying up" for security and safety, ’asar is often used to indicate the tying up of horses and donkeys (2Kings 7:10). Similarly, oxen are "harnessed" to carts (1Sam 6:7, 10). Frequently, ’asar is used to describe the "binding" of prisoners with cords and various fetters (Gen 42:24; Judg 15:10; 12-13). Samson misled Delilah as she probed for the secret of his strength, telling her to "bind" him with bowstrings (Judg 16:7) and new ropes (Judg 16:11), none of which could hold him.

Used in an abstract sense, ’asar refers to those who are spiritually "bound" (Psa 146:7; Isa 49:9; Isa 61:1) or a man who is emotionally "captivated" by a woman's hair (Song 7:5). Strangely, the figurative use of the term in the sense of obligation or "binding" to a vow or an oath is found only in Num 30, but it is used there a number of times (vv. Num 30:3, 5-6,8-9,11-12). This section also illustrates how such "binding" is variously rendered in the English versions: "bind" (rsv, kjv, nab); "promises" (tev); "puts himself under a binding obligation" (neb, nasb); "takes a formal pledge under oath" (jb).›q)·YBetweenBetween Usage Number: 1
Strong's Number: H996
Original Word: bayin
Usage Notes: "between; in the midst of; among; within; in the interval of." A cognate of this word is found in Arabic, Aramaic, and Ethiopic. The approximately 375 biblical appearances of this word occur in every period of biblical Hebrew. Scholars believe that the pure form of this word is bayin, but this form never occurs in biblical Hebrew.

This word nearly always (except in 1Sa 17:4, 23) is a preposition meaning "in the interval of" or "between." The word may represent "the area between" in general: "And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes 
" (Exod 13:9). Sometimes the word means "within," in the sense of a person's or a thing's "being in the area of": "The slothful man saith, There is a lion in the way; a lion is in the streets" (Prov 26:13). In other places, bayin means "among": "Shall the companions make a banquet of him [Leviathan] Shall they part him among [give each a part] the merchants" (Job 41:6). In Job 34:37, the word means "in the midst of," in the sense of "one among a group": "For he addeth rebellion unto his sin, he clappeth his hands among us
"

The area separating two particular objects is indicated in several ways. First, by repeating bayin before each object: "And God divided the light from the darkness" [literally, "between the light and between the darkness"] (Gen 1:4); that is, He put an interval or space between them. In other places (more rarely), this concept is represented by putting bayin before one object and the preposition le before the second object: "Let there be a firmament in the midst [bayin] of the waters, and let it divide the waters from [le] the waters" (Gen 1:6). In still other instances, this idea is represented by placing bayin before the first object plus the phrase meaning "with reference to" before the second (Joel 2:17), or by bayin before the first object and the phrase "with reference to the interval of" before the second (Isa 59:2).

Bayin is used in the sense of "distinguishing between" in many passages: "Let there be lights in the firmament of the heaven to divide the day from [bayin] the night" (Gen 1:14). Sometimes bayin signifies a metaphorical relationship. For example, "This is the token of the covenant which I make between [bayin] me and you and every living creature 
" (Gen 9:12). The covenant is a contractual relationship. Similarly, the Bible speaks of an oath (Gen 26:28) and of goodwill (Prov 14:9) filling the metaphorical "space" between two parties.

This word is used to signify an "interval of days," or "a period of time": "Now that which was prepared for me was 
 once in ten days [literally, "at ten-day intervals"] store of all sorts of wine 
" (Neh 5:18).

In the dual form, bayin represents "the space between two armies": "And there went out a champion [literally, "a man between the two armies"] out of the camp of the Philistines, named Goliath 
" (1Sam 17:4). In ancient warfare, a battle or even an entire war could be decided by a contest between two champions.Š9(”oBendBend Usage Number: 1
Strong's Number: H3766
Original Word: kara‘

Usage Notes: "to bow, bow down, bend the knee." This term is found in both ancient and modern Hebrew and in Ugaritic. It occurs in the Hebrew Old Testament approximately 35 times. Kara‘ appears for the first time in the deathbed blessing of Jacob as he describes Judah: "
 He stooped down, he couched as a lion" (Gen 49:9).

The implication of kara‘ seems to be the bending of one's legs or knees, since a noun meaning "leg" is derived from it. To "bow down" to drink was one of the tests for elimination from Gideon's army (Judg 7:5-6). "Kneeling" was a common attitude for the worship of God (1Kings 8:54; Ezra 9:5; Isa 45:23; cf. Phil 2:10).

"Bowing down" before Haman was required by the Persian king's command (Esth 3:2-5). To "bow down upon" a woman was a euphemism for sexual intercourse (Job 31:10). A woman in process of giving birth was said to "bow down" (1Sam 4:19). Tottering or feeble knees are those that "bend" from weakness or old age (Job 4:4).Ę%'%ș5Believe (To)Believe (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H539
Original Word: ’aman
Usage Notes: "to be firm, endure, be faithful, be true, stand fast, trust, have belief, believe." Outside of Hebrew, this word appears in Aramaic (infrequently), Arabic, and Syriac. It appears in all periods of biblical Hebrew (about 96 times) and only in the causative and passive stems.

In the passive stem, ’aman has several emphases. First, it indicates that a subject is "lasting" or "enduring," which is its meaning in Deut 28:59: "Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance." It also signifies the element of being "firm" or "trustworthy." In Isa 22:23, ’aman refers to a "firm" place, a place into which a peg will be driven so that it will be immovable. The peg will remain firmly anchored, even though it is pushed so hard that it breaks off at the point of entry (Isa 22:25). The Bible also speaks of "faithful" people who fulfill their obligations (cf. 1Sam 22:14; Prov 25:13).

The nuance meaning "trustworthy" also occurs: "He that is of a faithful spirit concealeth the matter" (Prov 11:13; cf. Isa 8:2). An office-bearer may be conceived as an "entrusted one": "He removeth away the speech of the trusty [entrusted ones], and taketh away the understanding of the aged" (Job 12:20). In this passage, ’aman is synonymously parallel (therefore equivalent in meaning) to "elders" or "office-bearers." Thus, it should be rendered "entrusted ones" or "those who have been given a certain responsibility (trust)." Before receiving the trust, they are men "worthy of trust" or "trustworthy" (cf. 1Sam 2:35; Neh 13:13).

In Gen 42:20 (the first biblical appearance of this word in this stem), Joseph requests that his brothers bring Benjamin to him; "so shall your words be verified," or "be shown to be true" (cf. 1Kings 8:26; Hos 5:9). In Hos 11:12, ’aman contrasts Judah's actions ("faithful") with those of Ephraim and Israel ("deceit"). So here ’aman represents both "truthfulness" and "faithfulness" (cf. Psa 78:37; Jer 15:18). The word may be rendered "true" in several passages (1Kings 8:26; 2Chr 1:9; 2Chr 6:17).

A different nuance of ’aman is seen in Deut 7:9: "
 the faithful God, which keepeth covenant and mercy 
" There is a good reason here to understand the word '’aman as referring to what God has done ("faithfulness"), rather than what He will do ("trustworthy"), because He has already proved Himself faithful by keeping the covenant. Therefore, the translation would become, "
 faithful God who has kept His covenant and faithfulness, those who love Him kept 
" (cf. Isa 47:7). In the causative stem, ’aman means "to stand fast," or "be fixed in one spot," which is demonstrated by Job 39:24: "He [a war horse] swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet." Even more often, this stem connotes a psychological or mental certainty, as in Job 29:24: "If I laughed on them, they believed it not." Considering something to be trustworthy is an act of full trusting or believing. This is the emphasis in the first biblical occurrence of ’aman: "And [Abram] believed in the Lord; and he counted it to him for righteousness" (Gen 15:6). The meaning here is that Abram was full of trust and confidence in God, and that he did not feat Him (v. 1). It was not primarily in God's words that he believed, but in God Himself. Nor does the text tell us that Abram believed God so as to accept what He said as "true" and "trustworthy" (cf. Gen 45:26), but simply that he believed in God. In other words, Abram came to experience a personal relationship to God rather than an impersonal relationship with His promises. Thus, in Exod 4:9 the meaning is, "if they do not believe in view of the two signs," rather than, "if they do not believe these two signs." The focus is on the act of believing, not on the trustworthiness of the signs. When God is the subject or object of the verb, the Septuagint almost always renders this stem of ’aman with pisteuo ("to believe") and its composites. The only exception to this is Prov 26:25.

A more precise sense of ’aman does appear sometimes: "That they may believe that the Lord 
 hath appeared unto thee" (Exod 4:5; cf. 1Kings 10:7).

In other instances, ’aman has a cultic use, by which the worshiping community affirms its identity with what the worship leader says (1Chron 16:32). The "God of the ’amen" (2Chron 20:20; Isa 65:16) is the God who always accomplishes what He says; He is a "God who is faithful."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H530
Original Word: ’emĂ»nĂą

Usage Notes: "firmness; faithfulness; truth; honesty; official obligation." In Exod 17:12 (the first biblical occurrence), the word means "to remain in one place": "And his [Moses'] hands were steady until the going down of the sun." Closely related to this use is that in Isa 33:6: "And wisdom and knowledge shall be the stability of thy times
" In passages such 130 1Chron 9:22, ’emĂ»nĂą appears to function as a technical term meaning "a fixed position" or "enduring office": "All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set [i.e., established] office." The most frequent sense of ’emĂ»nĂą is "faithfulness," as illustrated by 1Sam 26:23: "The Lord render to every man his righteousness and his faithfulness
"

The Lord repays the one who demonstrates that he does what God demands. Quite often, this word means "truthfulness," as when it is contrasted to false swearing, lying, and so on: "Run ye to and fro through the streets of Jerusalem, and See now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth [i.e., honesty]" (Jer 5:1; cf. Jer 5:2). Here ’emĂ»nĂą signifies the condition of being faithful to God's covenant, practicing truth, or doing righteousness. On the other hand, the word can represent the abstract idea of "truth": "This is a nation that obeyeth not the voice of the Lord their God, nor receiveth correction: truth [’emĂ»nĂą] is perished, and is cut off from their mouth" (Jer 7:28). These quotations demonstrate the two senses in which ’emĂ»nĂą means "true", the personal sense, which identifies a subject as honest, trustworthy, faithful, truthful (Prov 12:22); and the factual sense, which identifies a subject as being factually true (cf. Prov 12:27), as opposed to that which is false.

The essential meaning of ’emĂ»nĂą is "established" or "lasting," "continuing," "certain." So God says, "And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness" (cf. 2Sam 7:16; Isa 16:5). Thus, the phrase frequently rendered "with lovingkindness and truth" should be rendered "with perpetual (faithful) lovingkindness" (cf. Josh 2:14). He who sows righteousness earns a "true" or "lasting" reward (Prov 11:18), a reward on which he can rely.

In other contexts, ’emĂ»nĂą embraces other aspects of the concept of truth: "[The Lord] hath remembered his mercy and his truth toward the house of Israel 
" (Psa 98:3). Here the word does not describe the endurance of God but His "truthfulness"; that which He once said He maintained. The emphasis here is on truth as a subjective quality, defined personally. In a similar sense, one can both practice (Gen 47:29) and speak the "truth" (2Sam 7:28). In such cases, it is not a person's dependability (i.e., others can act on the basis of it) but his reliability (conformity to what is true) that is considered. The first emphasis is subjective and the second objective. It is not always possible to discern which emphasis is intended by a given passage.

Usage Number: 3
Strong's Number: H571
Original Word: ’emet

Usage Notes: "truth; right; faithful." This word appears 127 times in the Bible. The Septuagint translates it in 100 occurrences as "truth" (aletheia) or some form using this basic root. In Zech 8:3, Jerusalem is called "a city of truth." Elsewhere, ’emet is rendered as the word "right" (dikaios): "Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly 
" (Neh 9:33). Only infrequently (16 times) is ’emet translated "faithful" (pistis), as when Nehemiah is described as "a faithful man, and feared God above many" (Neh 7:2).

Usage Number: 4
Part of Speech: Adverb
Strong's Number: H543
Original Word: ’amen

Usage Notes: "truly; genuinely; amen; so be it." The term ’amen is used 30 times as an adverb. The Septuagint renders it as "truly" (lethinos) once; transliterates it as "amen" three times; and translates it as "so be it" (genoito) the rest of the time. This Hebrew word usually appears as a response to a curse that has been pronounced upon someone, as the one accursed accepts the curse upon himself. by so doing, he binds himself to fulfill certain conditions or else be subject to the terms of the curse (cf. Deut 29:15-26).

Although signifying a voluntary acceptance of the conditions of a covenant, the ’amen was sometimes pronounced with coercion. Even in these circumstances, the one who did not pronounce it received the punishment embodied in the curse. So the ’amen was an affirmation of a covenant, which is the significance of the word in Num 5:22, its first biblical occurrence. Later generations or individuals might reaffirm the covenant by voicing their ’amen (Neh 5:1-13; Jer 18:6). In 1Kings 1:36, ’amen is nonconvenental. It functions as an assertion of a person's agreement with the intent of a speech just delivered: "And Benaiah the son of Jehoiada answered the king, and said, Amen: the Lord God of my Lord the king say so too." However, the context shows that Benaiah meant to give more than just verbal assent; his ’amen committed him to carry out the wishes of King David. It was a statement whereby he obligated himself to do what David had indirectly requested of him (cf. Neh 8:6). €zJkÖXűSYK@V;"P­‘Œ€š99ŽiBrotherBrother Usage Number: 1
Strong's Number: H251
Original Word: ’ah
Usage Notes: "brother." This word has cognates in Ugaritic and most other Semitic languages. Biblical Hebrew attests the word about 629 times and at all periods.

In its basic meaning, ’ah represents a "male sibling," a "brother." This is its meaning in the first biblical appearance: "And she again bare his brother Abel" (Gen 4:2). This word represents a full brother or a half-brother: "And he said to him, Go, I pray thee, See whether it be well with thy brethren 
" (Gen 37:14).

In another nuance, ’ah can represent a "blood relative." Abram's nephew is termed his "brother": "And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people" (Gen 14:16). This passage, however, might also reflect the covenantal use of the term whereby it connotes "ally" (cf. Gen 13:8). In Gen 9:25, ’ah clearly signifies "relative": "Cursed be Canaan; a servant of servants shall he be unto his brethren." Laban called his cousin Jacob an ’ah "And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought" (Gen 29:15). Just before this, Jacob described himself as an ’ah of Rachel's father (Gen 29:12).

Tribes may be called ’ahüm: "And [the tribe of] Judah said unto [the tribe of] Simeon his brother, Come up with me into my lot 
" (Judg 1:3). The word ’ah is used of a fellow tribesman: "With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine 
" (Gen 31:32). Elsewhere it describes a fellow countryman: "And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens 
 (Exod 2:11).

In several passages, the word ’ah connotes "companion" or "colleague", that is, a brother by choice. One example is found in 2Ki 9:2: "And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber" (cf. Isa 41:6; Num 8:26). Somewhat along this line is the covenantal use of the word as a synonym for "ally": "And Lot went out at the door unto them, and shut the door after him, and said, I pray you, brethren, do not so wickedly" (Gen 19:6-7). Notice this same use in Num 20:14 and 1Kings 9:13.

Ah can be a term of polite address, as it appears to be in Gen 29:4: "And Jacob said unto them [shepherds, whose identity he did not know], My brethren, whence be ye" The word ’ah sometimes represents someone or something that simply exists alongside a given person or thing: "And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of 
 every man's brother will I require the life of man" (Gen 9:5-6).‡R8BreathBreath Usage Number: 1
Strong's Number: H1892
Original Word: hebel
Usage Notes: "breath; vanity; idol." Cognates of this noun occur in Syriac, late Aramaic, and Arabic. All but 4 of its 72 occurrences are in poetry (37 in Ecclesiastes).

First, the word represents human "breath" as a transitory thing: "I loathe it; I would not live always: let me alone; for my days are vanity [literally, but a breath] (Job 7:16).

Second, hebel means something meaningless and purposeless: "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity" (Eccl 1:2).

Third, this word signifies an "idol," which is unsubstantial, worthless, and vain: "They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities 
" (Deut 32:21, the first occurrence). See SPIRIT usage notes.Š7!”#Break (To)Break (To) Usage Number: 1
Strong's Number: H7665
Original Word: shabar

Usage Notes: "to break, shatter, smash, crush." This word is frequently used in ancient Akkadian and Ugaritic, and is common throughout out Hebrew. It is found almost 150 times in the Hebrew Bible. The first biblical occurrence of shabar is in Gen 19:9, which tells how the men of Sodom threatened to "break" Lot's door to take his house guests.

The common word for "breaking" things, shabar describes the breaking of earthen vessels (Judg 7:20; Jer 19:10), of bows (Hos 1:5), of swords (Hos 2:18), of bones (Exod 12:46), and of yokes or bonds (Jer 28:10, 12-13). Sometimes it is used figuratively to describe a "shattered" heart or emotion (Psa 69:20; Ezek 6:9). In its intensive sense, shabar connotes "shattering" something, such as the tablest of the Law (Exod 32:19) or idol images (2Kings 11:18), or the "shattering" of trees by hail (Exod 9:25).‘ 6ą7BreadthBreadth Usage Number: 1
Strong's Number: H7341
Original Word: rohab
Usage Notes: "breadth; width; expanse." The noun rohab appears 101 times and in all periods of biblical Hebrew.

First, the word refers to how broad a flat expanse is. In Gen 13:17, we read: "Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee." Rohab itself sometimes represents the concept length, breadth, or the total territory: "
 and the stretching out of his wings shall fill the breadth of thy land, O Immanuel" (Isa 8:8). The same usage appears in Job 37:10, where the nasb renders the word "expanse." This idea is used figuratively in 1Kings 4:29, describing the dimensions of Solomon's discernment: "And God gave Solomon wisdom and understanding exceeding much, and largeness [rohab] of heart, even as the sand that is on the seashore."

Second, rohab is used to indicate the "thickness" or "width" of an object. In its first biblical occurrence the word is used of Noah's ark: "The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits" (Gen 6:15). In Ezek 42:10, the word represents the "thickness" of a building's wall in which there were chambers (cf. Ezek 41:9). Rohab is derived from the verb rahab, as is the noun rehob or rehĂŽb.

Usage Number: 2
Strong's Number: H7339
Original Word: rehob

Usage Notes: See Usage number 2

Usage Number: 3
Strong's Number: H7339
Original Word: rehob

Usage Notes: town square." Rehob (or rehĂŽb) occurs 43 times in the Bible. Cognates of this noun appear in Ugaritic, Akkadian, and Aramaic. Rehob represents the "town square" immediately near the gate(s), as in Gen 19:2 (the first occurrence). This "town square" often served for social functions such as assemblies, courts, and official proclamations.±?5âyBreadBread Usage Number: 1
Strong's Number: H3899
Original Word: lehem

Usage Notes: "bread; meal; food; fruit." This word has cognates in Ugaritic, Syriac, Aramaic, Phoenician, and Arabic. Lehem occurs about 297 times and at every period of biblical Hebrew. This noun refers to "bread," as distinguished from meat. The diet of the early Hebrews ordinarily consisted of bread, meat, and liquids: "And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord
" (Deut 8:3). "Bread" was baked in loaves: "And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread
" (1Sam 2:36). Even when used by itself, lehem can signify a "loaf of bread": "
 They will salute thee, and give thee two loaves of bread 
" (1Sam 10:4). In this usage, the word is always preceded by a number. "Bread" was also baked in cakes (2Sam 6:19).

A "bit of bread" is a term for a modest meal. So Abraham said to his three guests, "Let a little water, I pray you, be fetched
 and I will fetch a morsel of bread, and comfort ye your hearts 
" (Gen 18:4-5). in 1Sa 20:27, lehem represents an entire meal: "
Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor today" Thus, "staff of bread" may actually mean "to prepare a meal": "A feast is made for laughter, and wine maketh merry 
" (Eccl 10:19). The "staff of bread" is the "support of life": "And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied" (Lev 26:26). The Bible refers to the "bread of the face" or "the bread of the Presence," which was the bread constantly set before God in the holy place of the tabernacle or temple: "And thou shalt set upon the table showbread before me always" (Exod 25:30). In several passages, lehem represents the grain from which "bread" is made: "And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all the lands; but in all the land of Egypt there was bread" (Gen 41:54).

The meaning "grain" is very clear in 2Ki 18:32: "Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards
" Lehem can represent food in general. In Gen 3:19 (the first biblical occurrence), it signifies the entire diet: "In the sweat of thy face shalt thou eat bread
" This nuance may include meat, as it does in Judg 13:15-16: "And Manoah said unto the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee. And the angel of the Lord said unto Manoah, Though thou detain me, I will not eat of thy bread
" in 1Sa 14:24, 28, lehem includes honey, and in Prov 27:27 goat's milk. Lehem may also represent "food" for animals: "He giveth to the beast his food, and to the young ravens which cry" (Psa 147:9; cf. Prov 6:8). Flesh and grain offered to God are called "the bread of God": "
 for the offerings of the Lord made by fire, and the bread of their God, they do offer 
" (Lev 21:6; cf. Lev 22:13). There are several special or figurative uses of lehem. The "bread" of wickedness is "food" gained by wickedness: "For [evil men] eat the bread of wickedness, and drink the wine of violence" (Prov 4:17). Compare the "bread" or "food" gained by deceit (Prov 20:17) and lies (Prov 23:3). Thus, in Prov 31:27 the good wife "looketh well to the ways of her household, and eateth not the bread of idleness", i.e., unearned food. The "bread of my portion" is the food that one earns (Prov 30:8).

Figuratively, men are the "food" or prey for their enemies: "Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us 
" (Num 14:9). The Psalmist in his grief says his tears are his "food" (Psa 42:3). Evil deeds are likened to food: "[The evil man's] meat in his bowels is turned, it is the gall of asps within him" (Job 20:14). In Jer 11:19, lehem represents "fruit from a tree" and is a figure of a man and his offspring: "
 and I knew not that they had devised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered."

Usage Number: 2
Strong's Number: H4682
Original Word: massĂą

Usage Notes: "unleavened bread." This noun occurs 54 times, all but 14 of them in the Pentateuch. The rest of the occurrences are in prose narratives or in Ezekiel's discussion of the new temple (Ezek 45:21).

In the ancient Orient, household bread was prepared by adding fermented dough to the kneading trough and working it through the fresh dough. Hastily made bread omitted the fermented (leavened) dough: Lot "made them a feast, and did bake unleavened bread, and they did eat" (Gen 19:3). In this case, the word represents bread hastily prepared for unexpected guests. The feasts of Israel often involved the use of unleavened bread, perhaps because of the relationship between fermentation, rotting, and death (Lev 2:4ff.), or because unleavened bread reminded Jews of the hasty departure from Egypt and the rigors of the wilderness march.ŠA4”wBow (To)Bow (To) Usage Number: 1
Strong's Number: H3766
Original Word: kara‘

Usage Notes: "to bow, bow down, bend the knee." This term is found in both ancient and modern Hebrew and in Ugaritic. It occurs in the Hebrew Old Testament approximately 35 times. Kara‘ appears for the first time in the deathbed blessing of Jacob as he describes Judah: "
 He stooped down, he couched as a lion" (Gen 49:9).

The implication of kara‘ seems to be the bending of one's legs or knees, since a noun meaning "leg" is derived from it. To "bow down" to drink was one of the tests for elimination from Gideon's army (Judg 7:5-6). "Kneeling" was a common attitude for the worship of God (1Kings 8:54; Ezra 9:5; Isa 45:23; cf. Phil 2:10).

"Bowing down" before Haman was required by the Persian king's command (Esth 3:2-5). To "bow down upon" a woman was a euphemism for sexual intercourse (Job 31:10). A woman in process of giving birth was said to "bow down" (1Sam 4:19). Tottering or feeble knees are those that "bend" from weakness or old age (Job 4:4).•B3ȘyBoundaryBoundary Usage Number: 1
Strong's Number: H1366
Original Word: gebûl
Usage Notes: "boundary; limit; territory; closed area." This word has cognates in Phoenician and Arabic. It occurs about 240 times in biblical Hebrew and in all periods.

Gebûl literally means "boundary" or "border." This meaning appears in Num 20:23, where it signifies the border or boundary of the entire land of Edom. Sometimes such as imaginary line was marked by a physical barrier: "
 Arnon is the border of Moab, between Moab and the Amorites" (Num 21:13). Sometimes gebûl denoted ethnic boundaries, such as the borders of the tribes of Israel: "And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river Jabbok, which is the border of the children of Ammon 
" (Deut 3:16). In Gen 23:17, gebûl represents the "border" of an individual's field or piece of ground: "And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure." Fields were delineated by "boundary marks," whose removal was forbidden by law (Deut 19:14; cf. Deut 27:17).

Gebûl can suggest the farthest extremity of a thing: "Thou hast set a bound that they may not pass over; that they turn not again to cover the earth" (Psa 104:9).

This word sometimes represents the concrete object marking the border of a thing or area (cf. Ezek 40:12). The "border" of Ezekiel's altar is signified by gebûl (Ezek 43:13) and Jerusalem's "surrounding wall" is represented by this word (Isa 54:12).

Gebûl represents the territory within certain boundaries: "And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorah, and Admah, and Zeboim, even unto Lasha" (Gen 10:19).

In Exod 34:24, Num 21:22, 1 Chron. Num 21:12, and Psa 105:31-32, gebûl is paralleled to the "territory" surrounding and belonging to a city.

GebĂ»lĂą, the feminine form of gebĂ»l, occurs 9 times. GebĂ»lĂą means "boundary" in such passages as Isa 10:13, and "territory" or "area" in other passages, such as Num 34:2.;2 qBosomBosom Usage Number: 1
Strong's Number: H2436
Original Word: hĂȘq
Usage Notes: "bosom; lap; base." Cognates of this word appear in Akkadian, late Aramaic, and Arabic. The word appears 38 times throughout biblical literature.

The word represents the "outer front of one's body" where beloved ones, infants, and animals are pressed closely: "Have I conceived all this people have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child 
" (Num 11:12). In its first biblical appearance, hĂȘq is used of a man's "bosom": "And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes 
" (Gen 16:5). The "husband of one's bosom" is a husband who is "held close to one's heart" or "cherished" (Deut 28:56). This figurative inward sense appears again in Psa 35:13: " 
 My prayer returned into mine own bosom" (cf. Job 19:27). in 1Ki 22:35, the word means the "inside" or "heart" of a war chariot.

HĂȘq represents a fold of one's garment above the belt where things are hidden: "And the Lord said furthermore unto him [Moses], Put now thine hand into thy bosom" (Exod 4:6). Various translations may render this word as "lap": "The lot is cast into the lap; but the whole disposing thereof is of the Lord" (Prov 16:33). Yet "bosom" may be used, even where "lap" is clearly intended: "But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom 
" (2Sam 12:3).

Finally, hĂȘq means the "base of the altar," as described in Ezek 43:13 (cf. Ezek 43:17).‹1–3BootyBooty Usage Number: 1
Strong's Number: H7998
Original Word: shalal

Usage Notes: "booty; prey; spoil; plunder; gain." This word occurs 75 times and in all periods of biblical Hebrew. Shalal literally means "prey," which an animal tracks down, kills, and eats: "Benjamin shall raven as a wolf: in the morning he shall devour the prey [shalal], and at night he shall divide the spoil" (Gen 49:27, the first occurrence). The word may mean "booty" or "spoil of war," which includes anything and everything a soldier or army captures from an enemy and carries off: "But the women, and the little ones, 
 even all the spoil thereof, shalt thou take unto thyself 
" (Deut 20:14). An entire nation can be "plunder" or a "spoil of war" (Jer 50:10). To "save one's own life as booty" is to have one's life spared (cf. Jer 21:9).

Shalal is used in a few passages of "private plunder": "Woe unto them that 
 turn aside the needy from judgment, and 
 take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!" (Isa 10:1-2).

This word may also represent "private gain": "The heart of her husband doth safely trust in her, so that he shall have no need of spoil" (Prov 31:11).„[0Ë3BookBook Usage Number: 1
Strong's Number: H5612
Original Word: seper

Usage Notes: "book; document; writing." Seper seems to be a loanword from the Akkadian sipru ("written message," "document"). The word appears 187 times in the Hebrew Old Testament, and the first occurrence is in Gen 5:1: "This is the book of the generations of Adam. When God created man, he made him in the likeness of God" (rsv). The word is rare in the Pentateuch except for Deuteronomy (11 times). The usage increases in the later historical books (Kings 60 times but Chronicles 24 times; cf. Esther 11 times and Nehemiah 9 times). The most common translation of seper is "book." A manuscript was written (Exod 32:32; Deut 17:18) and sealed (Isa 29:11), to be read by the addressee (2Kings 22:16). The sense of seper is similar to "scroll" (megillĂą): "Therefore go thou, and read in the roll [seper] which thou hast written from my mouth, the words of the Lord in the ears of the people in the Lord's house upon the fasting day: and also thou shalt read them in the ears of all Judah that come out of their cities" (Jer 36:6). Seper is also closely related to "book" (siprĂą) (Psa 56:8).

Many "books" are named in the Old Testament: the "book" of remembrance (Mal 3:16), "book" of life (Psa 69:28), "book" of Jasher (Josh 10:13), "book" of the generations (Gen 5:1), "book" of the Lord, "book" of the chronicles of the kings of Israel and of Judah, and the annotations on the "book" of the Kings (2Chron 24:27). Prophets wrote "books" in their lifetime. Nahum's prophecy begins with this introduction: "The burden of Nineveh. The book of the vision of Nahum the Elkoshite" (Nah 1:1).

Jeremiah had several "books" written in addition to his letters to the exiles. He wrote a "book" on the disasters that were to befall Jerusalem, but the "book" was torn up and burned in the fireplace of King Jehoiakim (Jer 36). In this context, we learn about the nature of writing a "book." Jeremiah dictated to Baruch, who wrote with ink on the scroll (Jer 36:18). Baruch took the "book" to the Judeans who had come to the temple to fast. When the "book" had been confiscated and burned, Jeremiah wrote another scroll and had another "book" written with a strong condemnation of Jehoiakim and his family: "Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire: and there were added besides unto them many like words" (Jer 36:32). Ezekiel was commanded to eat a "book" (Ezek 2:8-3:1) as a symbolic act of God's judgment on and restoration of Judah. Seper can also signify "letter." The prophet Jeremiah wrote a letter to the Babylonian exiles, instructing them to settle themselves, as they were to be in Babylon for 70 years: "Now these are the words of the letter (seper) that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon
" (Jer 29:1).

The contents of the seper varied. It might contain a written order, a commission, a request, or a decree, as in: "And [Mordecai] wrote in the king Ahasuerus' name, and sealed it [seper] with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries" (Esth 8:10). In divorcing his wife, a man gave her a legal document known as the seper of divorce (Deut 24:1). Here seper meant a "certificate" or "legal document." Some other legal document might also be referred to as a seper. As a "legal document," the seper might be published or hidden for the appropriate time: "Thus saith the Lord of hosts, the God of Israel; Take these evidences [seper], this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days" (Jer 32:14).

The Septuagint gives the following translations: biblion ("scroll; document") and gramma ("letter; document; writing; book"). The kjv gives these senses: "book; letter; evidence."œq/č_BoneBone Usage Number: 1
Strong's Number: H6106
Original Word: ‘esem

Usage Notes: "bone; body; substance; full; selfsame." Cognates of this word appear in Akkadian, Punic, Arabic, and Ethiopic. The word appears about 125 times in biblical Hebrew and in all periods. This word commonly represents a human "bone." In Job 10:11, ‘esem is used to denote the bone as one of the constituent parts of the human body: "Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews." When Adam remarked of Eve that she was "bone of his bone," and flesh of his flesh, he was referring to her creation from one of his rib bones (Gen 2:23, the first biblical appearance). ‘Esem used with "flesh" can indicate a blood relationship: "And Laban said to [Jacob], Surely thou art my bone and my flesh" (Gen 29:14).

Another nuance of this meaning appears in Job 2:5 where, used with "flesh," ‘esem represents one's "body": "But put forth thine hand now, and touch his bone and his flesh [his "body"]." A similar use appears in Jer 20:9, where the word used by itself (and in the plural form) probably represents the prophet's entire "bodily frame": "Then I said, I will not make mention of him, nor speak any more in his name. but his word was in mine heart as a burning fire shut up in my bones
." Judg 19:29 reports that a Levite cut his defiled and murdered concubine into twelve pieces "limb by limb" (according to her "bones" or bodily frame) and sent a part to each of the twelve tribes of Israel. In several passages, the plural form represents the "seat of vigor or sensation": "His bones are full of the sin of his youth
" (Job 20:11; cf. Job 4:14).

In another nuance, ‘esem is used for the "seat of pain and disease": "My bones are pierced in me in the night season: and my sinews take no rest" (Job 30:17).

The plural of ‘esem sometimes signifies one's "whole being": "Have mercy upon me, O Lord; for I am weak: O Lord, heal me; for my bones are vexed" (Psa 6:2). Here the word is synonymously parallel to "I."

This word is frequently used of the "bones of the dead": "And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days" (Num 19:16). Closely related to this nuance is the use of ‘esem for "human remains," probably including a mummified corpse: "And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence" (Gen 50:25). ‘Esem sometimes represents "animal bones." For example, the Passover lamb is to be eaten in a single house and "thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof" (Exod 12:46).

The word sometimes stands for the "substance of a thing": "And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness [as the bone of the sky]" (Exod 24:10). In Job 21:23, the word means "full": "One dieth in his full strength
." At other points, ‘esem means "same" or "selfsame": "In the selfsame day entered Noah, and Shem, and Ham and Japheth, the sons of Noah
" (Gen 7:13).‹3.–YBlow (To)Blow (To) Usage Number: 1
Strong's Number: H8628
Original Word: taqa‘

Usage Notes: "to strike, give a blast, clap, blow, drive." Found in both ancient and modern Hebrew, this word occurs in the Hebrew Old Testament nearly 70 times. In the verse where taqa‘ first occurs, it is found twice: "Jacob had pitched [taqa‘] his tent in the mount: and Laban with his brethren pitched in the mount of Gilead" (Gen 31:25). The meaning here is that of "striking" or "driving" a tent peg, thus "pitching" a tent. The same word is used of Jael's "driving" the peg into Sisera's temple (Judg 4:21). The Bible also uses taqa‘ to describe the strong west wind that "drove" the locusts into the Red Sea (Exod 10:19).

Taqa‘ expresses the idea of "giving a blast" on a trumpet. It is found seven times with this meaning in the story of the conquest of Jericho (Josh 6:4, 8-9, 13, 16, 20). To "strike" one's hands in praise or triumph (Psa 47:1) or "shake hands" on an agreement (Prov 6:1; Prov 17:18; Prov 22:26) are described by this verb. To "strike" the hands in an agreement was a surety or guarantor of the agreement. ‘hÌcŐXÿDűA‚35+M'ś ž‘–$CŹECampCamp Usage Number: 1
Strong's Number: H4264
Original Word: mahaneh
Usage Notes: "camp; encampment; host." This noun derived from the verb hanĂą occurs 214 times in the Bible, most frequently in the Pentateuch and in the historical books. The word is rare in the poetical and prophetic literature.

Those who travel were called "campers," or in most versions (kjv, rsv, nasb) a "company" or "group" (niv), as in Gen 32:8. Naaman stood before Elisha "with all his company" (2Kings 5:15 nasb, neb, "retinue"). Travelers, tradesmen, and soldiers spent much time on the road. They all set up "camp" for the night.

Jacob "encamped" by the Jabbok with his retinue (Gen 32:10). The name Mahanaim (Gen 32:2, "camps") owes its origin to Jacob's experience with the angels. He called the place Mahanaim in order to signify that it was God's "camp" (Gen 32:2), as he had spent the night "in the camp" (Gen 32:21) and wrestled with God (Gen 32:24). Soldiers also established "camps" by the city to be conquered (Ezek 4:2).

Usage of mahaneh varies according to context. First, it signifies a nation set over against another (Exod 14:20). Second, the word refers to a division concerning the Israelites; each of the tribes had a special "encampment" in relation to the tent of meeting (Num 1:52). Third, the word "camp" is used to describe the whole people of Israel: "And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled" (Exod 19:16).

God was present in the "camp" of Israel: "For the Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he See no unclean thing in thee, and turn away from thee" (Deut 23:14). As a result, sin could not be tolerated within the camp, and the sinner might have to be stoned outside the camp (Num 15:35).

The Septuagint translated mahaneh by the Greek parembole ("camp; barracks; army") 193 times. Compare these Old Testament occurrences with the use of "camp" in Hebrews 13:11: "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp."

In the English versions, the word is variously translated "camp; company; army" (kjv, rsv, nasb, niv); "host" (kjv); "attendances; forces" (niv).žCall (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H7121
Original Word: qara’

Usage Notes: "to call, call out, recite." This root occurs in Old Aramaic, Canaanite, and Ugaritic, and other Semitic languages (except Ethiopic). The word appears in all periods of biblical Hebrew. Qara’ may signify the "specification of a name." Naming a thing is frequently an assertion of sovereignty over it, which is the case in the first use of qara’: "And God called the light Day, and the darkness he called Night" (Gen 1:5). God's act of creating, "naming," and numbering includes the stars (Psa 147:4) and all other things (Isa 40:26). He allowed Adam to "name" the animals as a concrete demonstration of man's relative sovereignty over them (Gen 2:19). Divine sovereignty and election are extended over all generations, for God "called" them all from the beginning (Isa 41:4; cf. Amos 5:8). "Calling" or "naming" an individual may specify the individual's primary characteristic (Gen 27:36); it may consist of a confession or evaluation (Isa 58:13; Isa 60:14); and it may recognize an eternal truth (Isa 7:14).

This verb also is used to indicate "calling to a specific task." In Exod 2:7, Moses' sister Miriam asked Pharaoh's daughter if she should go and "call" (summon) a nurse. Israel was "called" (elected) by God to be His people (Isa 65:12), as were the Gentiles in the messianic age (Isa 55:5). To "call" on God's name is to summon His aid. This emphasis appears in Gen 4:26, where men began to "call" on the name of the Lord. Such a "calling" on God's name occurs against the background of the Fall and the murder of Abel. The "calling" on God's name is clearly not the beginning of prayer, since communication between God and man existed since the Garden of Eden; nor it is an indication of the beginning of formal worship, since formal worship began at least as early as the offerings of Cain and Abel (Gen 4:7ff.). The sense of "summoning" God to one's aid was surely in Abraham's mind when he "called upon" God's name (Gen 12:8). "Calling" in this sense constitutes a prayer prompted by recognized need and directed to One who is able and willing to respond (Psa 145:18; Isa 55:6).

Basically, qara’ means "to call out loudly" in order to get someone's attention so that contact can be initiated. So Job is told: "Call now, if there be any that will answer thee; and to which of the saints wilt thou turn" (Job 5:11). Often this verb represents sustained communication, paralleling "to say" (’amar), as in Gen 3:9: "And the Lord God called unto Adam, and said unto him
" Qara’ can also mean "to call out a warning," so that direct contact may be avoided: "And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean" (Lev 13:45). Qara’ may mean "to shout" or "to call out loudly." Goliath "shouted" toward the ranks of Israel (1Sam 17:8) and challenged them to individual combat (duel). Sometimes ancient peoples settled battles through such combatants. Before battling an enemy, Israel was directed to offer them peace: "When thou comest nigh unto a city to fight against it, then proclaim peace unto it [call out to it in terms of peace]" (Deut 20:10).

Qara’ may also mean "to proclaim" or "to announce," as when Israel proclaimed peace to the sons of Benjamin (Judg 21:13). This sense first occurs in Gen 41:43, where we are told that Joseph rode in the second chariot; "and they cried before him, Bow the knee." Haman recommended to King Ahasuerus that he adorn the one to be honored and "proclaim" ("announce") before him, "Thus shall it be done to the man whom the king delighteth to honor" (Esth 6:9). This proclamation would tell everyone that the man so announced was honored by the king. The two emphases, "proclamation" and "announce," occur in Exod 32:5: "
 Aaron made proclamation, and said, Tomorrow is a feast of the Lord." This instance implies "summoning" an official assemblage of the people. In prophetic literature, qara’ is a technical term for "declaring" a prophetic message: "For the saying which he cried by the word of the Lord 
 shall surely come to pass" (1Kings 13:32).

Another major emphasis of qara’ is "to summon." When Pharaoh discovered Abram's deceit concerning Sarai, he "summoned" ("called") Abram so that he might correct the situation (Gen 12:18). Often the summons is in the form of a friendly invitation, as when Reuel (or Jethro) told his daughters to "invite him [Moses] to have something to eat" (Exod 2:20, "that he may eat bread," kjv). The participial form of qara’ is used to denote "invited guests": "As soon as you enter the city you will find him before he goes up to the high place to eat
 afterward those who are invited will eat" (1Sam 9:13, nasb). This verb is also used in judicial contexts, to mean being "summoned to court"; if a man is accused of not fulfilling his levirate responsibility, "then the elders of his city shall call him, and speak unto him
" (Deut 25:8). Qara’ is used of "summoning" someone and/or "mustering" an army: "Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites" (Judg 8:1).

The meaning "to read" apparently arose from the meaning "to announce" and "to declare," inasmuch as reading was done out loud so that others could hear. This sense appears in Exod 24:7. In several prophetic passages, the Septuagint translates qara’ "to read" rather than "to proclaim" (cf. Jer 3:12; Jer 7:2, 27; Jer 19:2). Qara’ means "to read to oneself" only in a few passages.

At least once, the verb qara’ means "to dictate": "Then Baruch answered them, He [dictated] all these words unto me
 and I wrote them with ink in the book" (Jer 36:18).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H4744
Original Word: miqra’

Usage Notes: "public worship service; convocation." The word implies the product of an official summons to worship ("convocation"). In one of its 23 appearances, miqra’ refers to Sabbaths as "convocation days" (Lev 23:2).†SACalamityCalamity Usage Number: 1
Strong's Number: H343
Original Word: ’ĂȘd

Usage Notes: "calamity; disaster." A possible cognate of this word appears in Arabic. Its 24 biblical appearances occur in every period of biblical Hebrew (12 in wisdom literature and only 1 in poetical literature, the Psalms). This word signifies a "disaster" or "calamity" befalling a nation or individual. When used of a nation, it represents a "political or military event". "To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste" (Deut 32:35, first occurrence). The prophets tend to use ’ĂȘd in the sense of national "disaster," while Wisdom writers use it for "personal tragedy."e@Ÿ?Buy (To)Buy (To) Usage Number: 1
Strong's Number: H7069
Original Word: qanĂą

Usage Notes: "to get, acquire, create, buy." A common Semitic word, qanĂą is found in ancient and modern Hebrew and in ancient Akkadian and Ugaritic. It occurs in the text of the Hebrew Old Testament 84 times. The first occurrence of qanĂą in the Old Testament is in Gen 4:1: "I have gotten a man from the Lord." In this passage, qanĂą expresses a basic meaning of God's "creating" or "bringing into being," so Eve is really saying, "I have created a man-child with the help of the Lord." This meaning is confirmed in Gen 14:19, 22 where both verses refer to God as "creator of heaven and earth" (kjv, nasb, "possessor"; rsv, "maker").

In Deut 32:6, God is called the "father" who "created" Israel; a father begets or "creates," rather than "acquires" children. In the Wisdom version of the Creation story (Prov 8:22-36), Wisdom herself states that "the Lord created me at the beginning of his work" (rsv, neb, jb, tev). "Possessed" (kjv, nasb) is surely not as appropriate in such a context. When the Psalmist says to God, "Thou didst form my inward parts" (Psa 139:13, rsv) he surely meant "create" (jb). Qanñ is used several times to express God's redeeming activity in behalf of Israel, again reflecting "creativity" rather than "purchase." Exod 15:16 is better translated, "
Thy people 
 whom thou hast created," rather than "thou hast purchased" (rsv). See also Psa 74:2; Psa 78:54.

The meaning "to buy" is expressed by qanĂą frequently in contexts where one person makes a purchase agreement with another. The word is used to refer to "buying" a slave (Exod 21:2) and land (Gen 47:20).œJ?čBury (To)Bury (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H6912
Original Word: qabar
Usage Notes: "to bury." This verb is found in most Semitic languages including Ugaritic, Akkadian, Arabic, Aramaic, Phoenician, and post-biblical Aramaic. Biblical Hebrew attests in about 130 times and in all periods.

This root is used almost exclusively of human beings. (The only exception is Jer 22:19; See below.) This verb generally represents the act of placing a dead body into a grave or tomb. In its first biblical appearance, qabar bears this meaning. God told Abraham, "And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age" (Gen 15:15).

A proper burial was a sign of special kindness and divine blessing. As such, it was an obligation of the responsible survivors. Abraham bought the cave of Machpelah so that he might bury his dead. David thanked the men of Jabesh-gilead for their daring reclamation of the bodies of Saul and Jonathan (1Sam 31:11-13), and for properly "burying" them. He said, "Blessed be ye of the Lord, that ye have showed this kindness unto your lord, even unto Saul, and have buried him" (2Sam 2:5). Later, David took the bones of Saul and Jonathan and buried them in their family tomb (2Sam 21:14); here the verb means both "bury" and "rebury." A proper burial was not only a kindness; it was a necessity. If the land were to be clean before God, all bodies had to be "buried" before nightfall: "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance" (Deut 21:23). Thus, if a body was not buried, divine approval was withdrawn.

Not to be "buried" was a sign of divine disapproval, both on the surviving kinsmen and on the nation. Ahijah the prophet told Jeroboam's wife, "And all Israel shall mourn for him [Jeroboam's son], and bury him: for he only of Jeroboam shall come to the grave" (1Kings 14:13). As for the rest of his family, they would be eaten by dogs and birds of prey (v. 11; cf. Jer 8:2). Jeremiah prophesied that Jehoiakim would "be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem" (Jer 22:19).

Bodies may be "buried" in caves (Gen 25:9), sepulchers (Judg 8:32), and graves (Gen 50:5). In a few places, qabar is used elliptically of the entire act of dying. So in Job 27:15 we read: "Those that remain of him [his survivors] shall be buried in death: and his widows shall not weep."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H6913
Original Word: qeber

Usage Notes: "grave; tomb; sepulcher." Qeber occurs 67 times, and in its first biblical appearance (Gen 23:4) the word refers to a "tomb-grave" or "sepulcher." The word carries the meaning of "grave" in Jer 5:16, and in Psa 88:11, qeber is used of a "grave" that is the equivalent of the underworld. In Judg 8:32, the word signifies a "family sepulcher." Jeremiah 26:23 uses the word for a "burial place," specifically an open pit.†s>]BurningBurning Usage Number: 1
Part of Speech: Verb
Strong's Number: H2734
Original Word: harĂą

Usage Notes: to get angry, be angry." This verb appears in the Bible 92 times. In the basic stem, the word refers to the "burning of anger" as in Jonah 4:1. In the causative stem, harĂą means "to become heated with work" or "with zeal for work" (Neh 3:20).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H2740
Original Word: harĂŽn

Usage Notes: "burning anger." The 41 occurrences of this word cover every period of the Bible. This word refers exclusively to divine anger as that which is "burning." HarĂŽn first appears in Exod 32:12: "Turn from thy fierce wrath [harĂŽn], and repent of this evil against thy people."š=/ÏkBurn Incense (To)Burn Incense (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H6999
Original Word: qatar
Usage Notes: "to burn incense, cause to rise up in smoke." The primary stem of this verb appears in Akkadian. Related forms appear in Ugaritic, Arabic, Phoenician, and post-biblical Hebrew. The use of this verb in biblical Hebrew is never in the primary stem, but only in the causative and intensive stems (and their passives).

The first biblical occurrence of qatar is in Exod 29:13: "And thou shalt take all the fat that covereth the inwards, and caul that is above the liver, and the two kidneys, and the fat that is upon them, and offer them up in smoke on the altar." Technically this verb means "offering true offerings" every time it appears in the causative stem (cf. Hos 4:13; Hos 11:2), although it may refer only to the "burning of incense" (2Chron 13:11). Offerings are burned in order to change the thing offered into smoke (the ethereal essence of the offering), which would ascend to God as a pleasing or placating savor. The things sacrificed were mostly common foods, and in this way Israel offered up to God life itself, their labors, and the fruit of their labors.

Such offerings represent both the giving of the thing offered and a vicarious substitution of the offering for the offerer (cf. John 17:19; Eph 5:2). Because of man's sinfulness (Gen 8:21; Rom 5:12), he was unable to initiate a relationship with God. Therefore, God Himself told man what was necessary in order to worship and serve Him. God specified that only the choicest of one's possessions could be offered, and the best of the offering belonged to Him (Lev 4:10). Only His priests were to offer sacrifices (2Kings 16:13). All offerings were to be made at the designated place; after the conquest, this was the central sanctuary (Lev 17:6).

Some of Israel's kings tried to legitimatize their idolatrous offerings, although they were in open violation of God's directives. Thus the causative stem is used to describe, for example, Jeroboam's idolatrous worship: "So he offered upon the altar which he had made in Beth-el the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense" (1Kings 12:33; cf. 2Kings 16:13; 2Chr 28:4).

The intensive stem (occurring only after the Pentateuch) always represents "false worship." This form of qatar may represent the "total act of ritual" (2Chron 25:14). Such an act was usually a conscious act of idolatry, imitative of Canaanite worship (Isa 65:7). Such worship was blasphemous and shameful (Jer 11:17). Those who performed this "incense-burning" were guilty of forgetting God (Jer 19:4), while the practice itself held no hope for those who were involved in it (Jer 11:12). Amos ironically told Israelites to come to Gilgal and Bethel (idolatrous altars) and "offer" a thank offering. This irony is even clearer in the Hebrew, for Amos uses qatar in the intensive stem.

Usage Number: 2
Part of Speech: Noun
Strong's Number: H7004
Original Word: qetoret

Usage Notes: "incense." The first biblical occurrence of qetoret is in Exod 25:6, and the word is used about 60 times in all. The word represents "perfume" in Prov 27:9.

Usage Number: 3
Original Word: qitter

Usage Notes: means "incense." This word appears once in the Old Testament, in Jer 44:21. Another noun, qetîrñ, also means "incense." This word's only appearance is in Deut 33:10. Qitîr refers to "smoke; vapor." This word does not refer to the smoke of an offering, but to other kinds of smoke or vapor. The reference in Psa 148:8 ("vapor") is one of its four biblical occurrences. Muqtar means "the kindling of incense." The word is used only once, and that is in Mal 1:11: "
And in every place incense shall be offered unto my name
"

Usage Number: 4
Original Word: miqteret

Usage Notes: means "censer; incense." The word occurs twice. Miqteret represents a "censer", a utensil in which coals are carried, in 2Chr 26:19. The word refers to "incense" in Ezek 8:11. MeqatterĂą refers to "incense altar." The word occurs once (2Chron 26:19). Miqtar means a "place of sacrificial smoke; altar." The word appear once (Exod 30:1).•S<«Burn (To)Burn (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H8313
Original Word: sarap

Usage Notes: "to burn." A common Semitic term, this word is found in ancient Akkadian and Ugaritic, as well as throughout the history of the Hebrew language. It occurs in its verb form nearly 120 times in the Hebrew Old Testament. Sarap is found first in Gen 11:3 in the Tower of Babel story: "Go to, let us make brick, and burn them thoroughly."

Since burning is the main characteristic of fire, the term sarap is usually used to describe the destroying of objects of all kinds. Thus, the door of a city tower was "burned" (Judg 9:52), as were various cities (Josh 6:24; 1Sa 30:1), chariots (Josh 11:6, 9), idols (Exod 32:20; Deut 9:21), and the scroll that Jeremiah had dictated to Baruch (Jer 36:25, 27-28). The Moabites' "burning" of the bones of the king of Edom (Amos 2:1) was a terrible outrage to all ancient Semites. The "burning" of men's bodies on the sacred altar was a great act of desecration (1Kings 13:2). Ezekiel "burned" a third of his hair as a symbol that part of the people of Judah would be destroyed (Ezek 5:4).

Interestingly, sarap is never used for the "burning" of a sacrifice on the altar, although a few times it designates the disposal of refuse, unused sacrificial parts, and some diseased parts. The "burning" of a red heifer was for the purpose of producing ashes for purification (Lev 19:5, 8).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H8314
Original Word: sarap

Usage Notes: "burning one; fiery being." In Num 21:6, 8, the term sarap describes the serpents that attacked the Israelites in the wilderness. They are referred to as "fiery" serpents. A "fiery" flying serpent appears in Isa 14:29, as well as in Isa 30:6.

Usage Number: 3
Strong's Number: H8314
Original Word: sarap

Usage Notes: "burning, noble." Sarap refers to the ministering beings in Isa 6:2, 6, and may imply either a serpentine form (albeit with wings, human hands, and voices) or beings that have a "glowing" quality about them. One of the s(e)prim ministered to Isaiah by bringing a glowing coal from the altar.‰t;“_BullockBullock Usage Number: 1
Strong's Number: H6499
Original Word: par
Usage Notes: "bullock." Cognates of this word appear in Ugaritic, Aramaic, Syriac, and Arabic. Par appears about 132 times in the Bible and in every period, although most of its appearances are in prose contexts dealing with sacrifices to God.

Par means "young bull," which is the significance in its first biblical appearance (Gen 32:15), which tells us that among the gifts Jacob sent to placate Esau were "ten bulls." In Psa 22:12, the word is used to describe "fierce, strong enemies": "Many bulls have compassed me: strong bulls of Bashan have beset me round." When God threatens the nations with judgment in Isa 34:7, He describes their princes and warriors as "young bulls," which He will slaughter (cf. Jer 50:27; Ezek 39:18).

ParĂą is the feminine form of par, and it is used disdainfully of women in Amos 4:1: "Hear this word, you cows [kjv, "kine"] of Bashan 
" (rsv). ParĂą occurs 25 times in the Old Testament, and its first appearance is in Gen 32:15.ź1:!ÜSBuild (To)Build (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H1129
Original Word: banĂą
Usage Notes: "to build, establish, construct, rebuild." This root appears in all the Semitic languages except Ethiopic and in all periods of Hebrew. In biblical Hebrew, it occurs about 375 times and in biblical Aramaic 23 times.

In its basic meaning, banñ appears in Gen 8:20, where Noah is said to have "constructed" an ark. In Gen 4:17, banñ means not only that Enoch built a city, but that he "founded" or "established" it. This verb can also mean "to manufacture," as in Ezek 27:5: "They have made all thy ship boards of fir trees
." Somewhat in the same sense, we read that God "made" or "fashioned" Eve out of Adam's rib (Gen 2:22, the first biblical occurrence). In like manner, Asa began with the cities of Geba and Mizpah and "fortified" them (1Kings 15:22). In each case, the verb suggests adding to existing material to fashion a new object.

BanĂą can also refer to "rebuilding" something that is destroyed. Joshua cursed anyone who would rise up and rebuild Jericho, the city that God had utterly destroyed (Josh 6:26). Metaphorically or figuratively, the verb banĂą is used to mean "building one's house, i.e., having children. Sarai said to Abram, "I pray thee, go in unto my maid; it may be that I may obtain children by her" (Gen 16:2). It was the duty of the nearest male relative to conceive a child with the wife of a man who had died childless (Deut 25:9); he thus helped "to build up the house" of his deceased relative. Used figuratively, "to build a house" may also mean "to found a dynasty" (2Sam 7:27).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H1121
Original Word: ben
Usage Notes: "son." bat 1323, "daughter." These nouns are derived from the verb banĂą. They are actually different forms of the same noun, which occurs in nearly every Semitic language (except Ethiopic and Akkadian). Biblical occurrences number over 5,550 in the Hebrew and about 22 in Aramaic.

Basically, this noun represents one's immediate physical male or female offspring. For example, Adam "begat sons and daughters" (Gen 5:4). The special emphasis here is on the physical tie binding a man to his offspring. The noun can also be used of an animal's offspring: "Binding his foal unto the vine, and his ass's colt unto the choice vine 
" (Gen 49:11). Sometimes the word ben, which usually means "son," can mean "children" (both male and female). God told Eve that "in sorrow thou shalt bring forth children" (Gen 3:16, the first occurrence of this noun). The words ben and bat can signify "descendants" in general, daughters, sons, granddaughters, and grandsons. Laban complained to Jacob that he had not allowed him "to kiss my sons and my daughters" (Gen 31:28; cf. v. Gen 31:43).

The phrase, "my son," may be used by a superior to a subordinate as a term of familiar address. Joshua said to Achan, "My son, give, I pray thee, glory to the Lord God of Israel 
" (Josh 7:19). A special use of "my son" is a teacher's speaking to a disciple, referring to intellectual or spiritual sonship: "My son, if sinners entice thee, consent thou not" (Prov 1:10). On the lips of the subordinate, "son" signifies conscious submission. Ben-hadad's servant Hazael took gifts to Elisha, saying, "Thy son Benhadad king of Syria hath sent me to thee" (2Kings 8:9).

Ben can also be used in an adoption formula: "Thou art my Son; this day have I begotten thee" (Psa 2:7). Ben often is used in this sense of a king's relationship to God (i.e., he is God's adopted son). Sometimes the same word expresses Israel's relationship to God: "When Israel was a child, then I loved him, and called my son out of Egypt" (Hos 11:1).

The Bible also refers to the heavenly court as the "sons of God" (Job 1:6). God called the elders of Israel the "sons [kjv, "children"] of the Most High" (Psa 82:6). In Gen 6:2, the phrase "sons of God" is variously understood as members of the heavenly court, the spiritual disciples of God (the sons of Seth), and the boastful among mankind.

Ben may signify "young men" in general, regardless of any physical relationship to the speaker: "And [I] beheld among the simple ones, I discerned among the youths, a young man void of understanding" (Prov 7:7). A city may be termed a "mother" and its inhabitants its "sons": "For he hath strengthened the bars of thy gates; he hath blessed thy children within thee" (Psa 147:13).

Ben is sometimes used to mean a single individual; thus Abraham ran to his flock and picked out a "son of a cow" (Gen 18:7). The phrase "son of man" is used in this sense, God is asked to save the poor individuals, not the children of the poor (Psa 72:4).

Ben may also denote a member of a group. An example is a prophet who followed Elijah (1Kings 20:35; cf. Amos 7:14). This noun may also indicate someone worthy of a certain fate, e.g., "a stubborn and rebellious son" (Deut 21:18). Used figuratively, "son of" can mean "something belonging to", e.g., "the arrow [literally, "the son of a bow"] cannot make him flee" (Job 41:28). Žqâ]gHæDł=Ò'–_ Ž›iL+·9Circumcise (To)Circumcise (To) Usage Number: 1
Strong's Number: H4135
Original Word: mûl
Usage Notes: "to circumcise, cut off." This verb occurs more than 30 times in the Old Testament. Its usage is continued in rabbinic and modern Hebrew. However, the verb "to cut off" is not found in other Semitic languages.

Most of the occurrences in the Old Testament take place in the Pentateuch (20 times) and Joshua (8 times). Mûl occurs most frequently in Genesis (17 times, 11 of them in Genesis 17 alone) and Joshua (8 times). Mûl occurs in 3 of the 7 verb patterns and in several rare patterns. It has no derivatives other than mûlÎt in Exod 4:26: "At that time she said, 'bridegroom of blood,' referring to circumcision" (niv). The physical act of circumcision was introduced by God as a sign of the Abrahamic covenant: "This is my covenant with you and your descendants after you 
 Every male among you shall be circumcised. You are to undergo circumcision, and it will be the sign of the covenant between me and you" (Gen 17:10-11, niv). It was a permanent "cutting off" of the foreskin of the male organ, and as such was a reminder of the perpetuity of the covenantal relationship. Israel was enjoined to be faithful in "circumcising" all males; each male baby was to be "circumcised" on the eight day (Gen 17:12; Lev 12:3). Not only were the physical descendants of Abraham "circumcised," but also those who were servants, slaves, and foreigners in the covenant community (Gen 17:13-14).

The special act of circumcision was a sign of God's gracious promise. With the promise and covenantal relations, God expected that His people would joyously and willingly live up to His expectations, and thus demonstrate His rule on earth. To describe the "heart" attitude, several writers of Scripture use the verb "to circumcise." The "circumcision" of the flesh is a physical sign of commitment to God. Deuteronomy particularly is fond of the spiritual usage of the verb "to circumcise": "Circumcise your hearts, therefore, and do not be stiff-necked any longer" (Deut 10:16, niv; cf. Deut 30:6). Jeremiah took over this usage: "Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah
., because of the evil of your doings" (Jer 4:4). Few occurrences of the verb differ from the physical and the spiritual usage of "to circumcise." Mûl in the Book of Psalms has the meaning of "to cut off, destroy": "All the nations surrounded me, but in the name of the Lord I cut them off" (Psa 118:10, niv; cf. vv. Psa 118:11-12).

The verb is translated as peritemno in the Septuagint. The verb and the noun peritome are used in both the physical and the spiritual sense. In addition to this, it also is a figure for baptism: "In him you were also circumcised,
 not with a circumcision alone by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead" (Col 2:11-12, niv). In the English versions, the verb is rendered "to circumcise," "to destroy" (kjv), as well as "to cut off" and "to wither" (rsv, nasb, niv).›Choose (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H977
Original Word: bahar
Usage Notes: "to choose." This verb is found 170 times throughout the Old Testament. It is also found in Aramaic, Syriac, and Assyrian. The word has parallels in Egyptian, Akkadian, and Canaanite languages.

Bahar first occurs in the Bible in Gen 6:2: "
 They took them wives of all which they chose." It is often used with a man as the subject: "Lot chose [for himself] all the plain of Jordan 
" (Gen 13:11). In more than half of the occurrences, God is the subject of bahar, as in Num 16:5: " 
 the Lord will show who are his, and who is holy; 
 even him whom he hath chosen will he cause to come near unto him." Neh 9:7-8 describes God's "choosing" (election) of persons as far back as Abram: "You are the Lord God, who chose Abram 
 and you made a covenant with him" (niv). Bahar is used 30 times in Deuteronomy, all but twice referring to God's "choice" of Israel or something in Israel's life. "Because he loved thy fathers, therefore he chose their seed after them 
 " (Deut 4:37). Being "chosen" by God brings people into an intimate relationship with Him: " 
 the children of the Lord your God: 
 the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth" (Deut 14:1-2).

God's "choices" shaped the history of Israel; His "choice" led to their redemption from Egypt (Deut 7:7-8), sent Moses and Aaron to work miracles in Egypt (Psa 105:26-27), and gave them the Levites "to bless in the name of the Lord" (Deut 21:5). He "chose" their inheritance (Psa 47:4), including Jerusalem, where He dwelt among them (Deut 12:5; 2Chr 6:5, 21). but "they have chosen their own ways, and 
 I also will choose their delusions, and will bring their fears upon them 
" (Isa 66:3-4). The covenant called men to respond to God's election: " 
 I have set before you life and death 
: therefore choose life 
" (Deut 30:19; cf. Josh 24:22). The Greek Septuagint version translated bahar chiefly by eklegein, and through this word the important theological concept of God's "choosing" came into the New Testament the verb is used of God's or Christ's "choice" of men for service, as in Luke 6:13 ("of them he chose twelve 
") or of the objects of His grace: "
 He hath chosen us in him before the foundation of the world 
" (Eph 1:4). John 15:16 expresses the central truth of election in both Testaments: "Ye have not chosen me, but I have chosen you, 
 that ye should go and bring forth fruit, and that your fruit should remain
."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H972
Original Word: bahĂźr

Usage Notes: "chosen ones." Another noun, bahĂźr, is used 13 times, always of the Lord's "chosen ones": "Saul, whom the Lord did choose" (2Sam 21:6); "ye children of Jacob, his chosen ones" (1Chron 16:13).–4JŹ[ChariotryChariotry Usage Number: 1
Part of Speech: Noun
Strong's Number: H7393
Original Word: rekeb
Usage Notes: "chariotry; chariot units; chariot horse; chariot; train; upper millstone." The noun rekeb appears 119 times and in all periods of biblical Hebrew.

The word is used collectively of an entire force of "military chariotry": "And he took six hundred chosen chariots, and all the [chariotry]" (Exod 14:7, kjv, nasb, "chariots"). This use of rekeb might well be rendered "chariot-units" (the chariot, a driver, an offensive and a defensive man). The immediately preceding verse uses rekeb of a single "war-chariot" (or perhaps "chariot unit"). The following translation might better represent Exod 14:6-7: "So he made his chariot ready and took his courtiers with him, and he took six hundred select chariot units, and all the chariotry of Egypt with defensive men."

In its first biblical appearance, rekeb means "chariotry": "And there went up with him both chariotry [kjv, "chariots"] and horsemen 
" (Gen 50:9). in 2Sa 8:4, the word represents "chariot-horse": " 
 and David hamstrung [kjv, "houghed"] all the chariot horses
" Rekeb also is used of the "chariot" itself: " 
 and the king was propped [kjv, "stayed"] up in his chariot against the Syrians 
" (1Kings 22:35).

Next, rekeb refers to a "column" or "train of donkeys and camels": "And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels 
" (Isa 21:7). Finally, rekeb sometimes signifies an "upper millstone": "No man shall take the nether or the upper millstone to pledge 
" (Deut 24:6; cf. Judg 9:53; 2Sa 11:21).

Usage Number: 2
Strong's Number: H4818
Original Word: merkabĂą

Usage Notes: "war chariot." This word occurs 44 times. MerkabĂą has cognates in Ugaritic, Syriac, and Akkadian. Like rekeb, it is derived from rakab. The word represents a "war-chariot" (Exod 14:25), which may have been used as a "chariot of honor" (Gen 41:43, the first occurrence). It may also be translated "traveling coach" or "cart" (2Kings 5:21).

Usage Number: 3
Part of Speech: Verb
Strong's Number: H7392
Original Word: rakab

Usage Notes: "to ride upon, drive, mount (an animal)." This verb, which has cognates in Ugaritic and several other Semitic languages, occurs 78 times in the Old Testament. The first occurrence is in Gen 24:61: "And Rebekah arose, and her damsels, and they rode upon the camels
"Ź9I!ŰcCease (To)Cease (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H2308
Original Word: hadal

Usage Notes: "to cease, come to an end, desist, forbear, lack," This word is found primarily in Hebrew, including modern Hebrew. In the Hebrew Old Testament, it is found fewer than 60 times. The first occurrence of hadal is in Gen 11:8 where, after man's language was confused, "they left off building the city" (rsv).

The basic meaning of hadal is "coming to an end." Thus, Sarah's capacity for childbearing had long since "ceased" before an angel informed her that she was to have a son (Gen 18:11). The Mosaic law made provision for the poor, since they would "never cease out of the land" (Deut 15:11; Matt 26:11). In Exod 14:12, this verb is better translated "let us alone" for the literal "cease from us." alone" for the literal "cease from us."

Usage Number: 2
Strong's Number: H7673
Original Word: shabat
Usage Notes: "to rest, cease." This word occurs about 200 times throughout the Old Testament. The root also appears in Assyrian, Arabic, and Aramaic.

The verb first occurs in Gen 2:2-3: "And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made." The basic and most frequent meaning of shabat is shown in Gen 8:22: "While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease." This promise became a prophetic sign of God's faithfulness: "If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever" (Jer 31:36).

We find a variety of senses: " 
 Even the first day ye shall put away leaven out of your houses 
" (Exod 12:15). "Neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering" (Lev 2:13 nasb, kjv, niv, "do not leave out"). Josiah "put down the idolatrous priests 
" (2Kings 23:5). "I will also eliminate harmful beasts from the land" (Lev 26:6 nasb, kjv, "rid"; rsv, niv, "remove").

Usage Number: 3
Part of Speech: Noun
Strong's Number: H7676
Original Word: shabbat

Usage Notes: "the sabbath." The verb shabat is the root of shabbat: "Six days you are to do your work, but on the seventh day you shall cease from labor 
" (Exod 23:12, nasb, kjv, "rest"). In Exod 31:15, the seventh day is called the "sabbath rest" (nasb, "a sabbath of complete rest").

A man's "rest" was to include his animals and servants (Exod 23:12): even "in earing time and in harvest thou shalt rest" (Exod 34:21). "It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed" (Exod 31:17).

"
 Then shall the land keep a sabbath unto the Lord" (Lev 25:2). Six years' crops will be sown and harvested, but the seventh year "shall be a sabbath of rest unto the land, a sabbath for the Lord 
" (Lev 25:4). The feast of trumpets, the Day of Atonement, and the first and eighth days of the Feast of Tabernacles are also called "a sabbath observance" or "a sabbath of complete rest" (Lev 23:24, 32, 39).

The "sabbath" was a "day of worship" (Lev 23:3) as well as a "day of rest and refreshment" for man (Exod 23:12). God "rested and was refreshed" (Exod 31:17). The "sabbath" was the covenant sign of God's lordship over the creation. by observing the "sabbath," Israel confessed that they were God's redeemed people, subject to His lordship to obey the whole of His law. They were His stewards to show mercy with kindness and liberality to all (Exod 23:12; Lev 25).

By "resting," man witnessed his trust in God to give fruit to his labor; he entered into God's "rest." Thus "rest" and the "sabbath" were eschatological in perspective, looking to the accomplishment of God's ultimate purpose through the redemption of His people, to whom the "sabbath" was a covenant sign.

The prophets rebuked Israel for their neglect of the sabbath (Isa 1:13; Jer 17:21-27; Ezek 20:12-24; Amos 8:5). They also proclaimed "sabbath" observance as a blessing in the messianic age and a sign of its fullness (Isa 56:2-4; Isa 58:13; Isa 66:23; Ezek 44:24; Ezek 45:17; Ezek 46:1, 3-4, 12). The length of the Babylonian Captivity was determined by the extent of Israel's abuse of the sabbatical year (2Chron 36:21; cf. Lev 26:34-35).^H›5CattleCattle Usage Number: 1
Strong's Number: H504
Original Word: ’elep

Usage Notes: "cattle; thousand; group." The first word, "cattle," signifies the domesticated animal or the herd animal. It has cognates in Aramaic, Akkadian, Ugaritic, and Phoenician. It appears only 8 times in the Bible, first in Deut 7:13: "He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine [nasb, "herd"], and the flocks of thy sheep
." This noun is probably related to the verb ’alap, "to get familiar with, teach, instruct." This verb occurs 4 times, only in Job and Proverbs.

The related noun ’allĂ»p usually means "familiar; confident." It, too, occurs only in biblical poetry. In Psa 144:14, ’allĂ»p signifies a tame domesticated animal: "That our oxen may be strong to labor; that there be no breaking in, nor going out
."

The second word, "thousand," occurs about 490 times and in all periods of biblical Hebrew. It first appears in Gen 20:16: "Behold, I have given thy brother a thousand pieces of silver
."

The third word, "group," first occurs in Num 1:16: "These were the renowned of the congregation, princes of the tribes of their fathers. heads of thousands [divisions] in Israel." It appears to be related to the word ’ellĂ»p, "leader of a large group," which is applied almost exclusively to non-Israelite tribal leaders (exceptions: Zech 9:7; Zech 12:5-6). ’AllĂ»p first occurs in Gen 36:15: "These were [chiefs] of the sons of Esau
."ˆ0G)ICast Down (To)Cast Down (To) Usage Number: 1
Strong's Number: H7993
Original Word: shalak

Usage Notes: "to throw, fling, cast, overthrow," This root seems to be used primarily in Hebrew, including modern Hebrew. Shalak is found 125 times in the Hebrew Bible. Its first use in the Old Testament is in Gen 21:15, which says that Hagar "cast the child [Ishmael] under one of the shrubs."

The word is used to describe the "throwing" or "casting" of anything tangible: Moses "threw" a tree into water to sweeten it (Exod 15:25); Aaron claimed he "threw" gold into the fire and a golden calf walked out (Exod 32:24). Trees "shed" or "cast off" wilted blossoms (Job 15:33).

Shalak indicates "rejection" in Lam 2:1: "How hath the Lord
cast down from heaven unto the earth the beauty of Israel
." The word is used figuratively in Psa 55:22: "Cast thy burden upon the Lord
."š~FŃoCanaaniteCanaanite Usage Number: 1
Strong's Number: H3667
Original Word: kena‘an
Usage Notes: "Canaan"; kena‘anü 3669), "Canaanite; merchant." "Canaan" is used 9 times as the name of a person and 80 times as a place name. "Canaanite" occurs 72 times of the descendants of "Canaan," the inhabitants of the land of Canaan. Most occurrences of these words are in Genesis through Judges, but they are scattered throughout the Old Testament.

"Canaan" is first used of a person in Gen 9:18: "
and Ham is the father of Canaan" (cf. Gen 10:6). After a listing of the nations descended from "Canaan," Gen 10:18-19 adds: "
and afterward were the families of the Canaanites spread abroad. And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah,
." "Canaan" is the land west of the Jordan, as in Num 33:51: "When ye are passed over Jordan into the land of Canaan" (cf. Josh 22:9-11). At the call of God, Abram "
went forth to go into the land of Canaan; and into the land of Canaan they came
. And the Canaanite was then in the land" (Gen 12:5-6). Later God promised Abram: "Unto thy seed have I given this land,
[the land of] the Canaanites
" (Gen 15:18-20; cf. Exod 3:8, 17; Josh 3:10).

"Canaanite" is a general term for all the descendants of "Canaan": "When the Lord thy God shall bring thee into the land wither thou goest to possess it, and hath cast out many nations before thee 
 the Canaanites 
" (Deut 7:1). It is interchanged with Amorite in Gen 15:16: "
 for the iniquity of the Amorites is not yet full" (cf. Josh 24:15, 18). "Canaanite" is also used in the specific sense of one of the peoples of Canaan: "
 and the Canaanites dwell by the sea, and by the coast of Jordan" (Num 13:29; cf. Josh 5:1; 2Sa 24:7). As these peoples were traders, "Canaanite" is a symbol for "merchant" in Prov 31:24 and Job 41:6 and notably, in speaking of the sins of Israel, Hosea says, "He is a merchant, the balances of deceit are in his hand 
" (Hos 7:12; cf. Zeph 1:11).

Gen 9:25-27 stamps a theological significance on "Canaan" from the beginning: "Cursed be Canaan; a servant of servants shall he be unto his brethren
. Blessed be the Lord God of Shem; and Canaan shall be his servant. And God shall enlarge Japheth 
 and Canaan shall be his servant." Noah prophetically placed this curse on "Canaan" because his father had stared at Noah's nakedness and reported it grossly to his brothers. Ham's sin, deeply rooted in his youngest son, is observable in the Canaanites in the succeeding history. Leviticus 18 gives a long list of sexual perversions that were forbidden to Israel prefaced by the statement: "
 and after the doings of the land of Canaan, whither I bring you, shall ye not do 
" (Lev 18:3). The list is followed by a warning: "Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you" (Lev 18:24).

The command to destroy the "Canaanites" was very specific: "
 thou shalt smite them, and utterly destroy them
. ye shall destroy their altars, and break down their images
. For thou art a holy people unto the Lord thy God
" (Deut 7:2-6). but too often the house of David and Judah "built them high places, and images, and groves, on every high hill, and under every green tree. And there were also sodomites in the land: and they did according to all the abominations of the nations which the Lord cast out before the children of Israel" (1Kings 1:14-24; cf. 2Kings 1:16-4; 2Ki 21:1-15). The nations were the "Canaanites"; thus "Canaanite" became synonymous with religious and moral perversions of every kind.

This fact is reflected in Zech 14:21: "
 and in that day there shall be no more the Canaanite in the house of the Lord of hosts." A "Canaanite" was not permitted to enter the tabernacle or temple; no longer would one of God's people who practiced the abominations of the "Canaanites" enter the house of the Lord.

This prophecy speaks of the last days and will be fulfilled in the New Jerusalem, according to Rev 21:27: "And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie
" (cf. Rev 22:15).

These two words occur in Acts 7:11 and Acts 13:19 in the New Testament.šxEŃiCanaanCanaan Usage Number: 1
Strong's Number: H3667
Original Word: kena‘an
Usage Notes: "Canaan"; kena‘anü 3669), "Canaanite; merchant." "Canaan" is used 9 times as the name of a person and 80 times as a place name. "Canaanite" occurs 72 times of the descendants of "Canaan," the inhabitants of the land of Canaan. Most occurrences of these words are in Genesis through Judges, but they are scattered throughout the Old Testament.

"Canaan" is first used of a person in Gen 9:18: "
and Ham is the father of Canaan" (cf. Gen 10:6). After a listing of the nations descended from "Canaan," Gen 10:18-19 adds: "
and afterward were the families of the Canaanites spread abroad. And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah,
." "Canaan" is the land west of the Jordan, as in Num 33:51: "When ye are passed over Jordan into the land of Canaan" (cf. Josh 22:9-11). At the call of God, Abram "
went forth to go into the land of Canaan; and into the land of Canaan they came
. And the Canaanite was then in the land" (Gen 12:5-6). Later God promised Abram: "Unto thy seed have I given this land,
[the land of] the Canaanites
" (Gen 15:18-20; cf. Exod 3:8, 17; Josh 3:10).

"Canaanite" is a general term for all the descendants of "Canaan": "When the Lord thy God shall bring thee into the land wither thou goest to possess it, and hath cast out many nations before thee 
 the Canaanites 
" (Deut 7:1). It is interchanged with Amorite in Gen 15:16: "
 for the iniquity of the Amorites is not yet full" (cf. Josh 24:15, 18). "Canaanite" is also used in the specific sense of one of the peoples of Canaan: "
 and the Canaanites dwell by the sea, and by the coast of Jordan" (Num 13:29; cf. Josh 5:1; 2Sa 24:7). As these peoples were traders, "Canaanite" is a symbol for "merchant" in Prov 31:24 and Job 41:6 and notably, in speaking of the sins of Israel, Hosea says, "He is a merchant, the balances of deceit are in his hand 
" (Hos 7:12; cf. Zeph 1:11).

Gen 9:25-27 stamps a theological significance on "Canaan" from the beginning: "Cursed be Canaan; a servant of servants shall he be unto his brethren
. Blessed be the Lord God of Shem; and Canaan shall be his servant. And God shall enlarge Japheth 
 and Canaan shall be his servant." Noah prophetically placed this curse on "Canaan" because his father had stared at Noah's nakedness and reported it grossly to his brothers. Ham's sin, deeply rooted in his youngest son, is observable in the Canaanites in the succeeding history. Leviticus 18 gives a long list of sexual perversions that were forbidden to Israel prefaced by the statement: "
 and after the doings of the land of Canaan, whither I bring you, shall ye not do 
" (Lev 18:3). The list is followed by a warning: "Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you" (Lev 18:24).

The command to destroy the "Canaanites" was very specific: "
 thou shalt smite them, and utterly destroy them
. ye shall destroy their altars, and break down their images
. For thou art a holy people unto the Lord thy God
" (Deut 7:2-6). but too often the house of David and Judah "built them high places, and images, and groves, on every high hill, and under every green tree. And there were also sodomites in the land: and they did according to all the abominations of the nations which the Lord cast out before the children of Israel" (1Kings 1:14-24; cf. 2Kings 1:16-4; 2Ki 21:1-15). The nations were the "Canaanites"; thus "Canaanite" became synonymous with religious and moral perversions of every kind.

This fact is reflected in Zech 14:21: "
 and in that day there shall be no more the Canaanite in the house of the Lord of hosts." A "Canaanite" was not permitted to enter the tabernacle or temple; no longer would one of God's people who practiced the abominations of the "Canaanites" enter the house of the Lord.

This prophecy speaks of the last days and will be fulfilled in the New Jerusalem, according to Rev 21:27: "And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie
" (cf. Rev 22:15).

These two words occur in Acts 7:11 and Acts 13:19 in the New Testament.œDž5CanCan Usage Number: 1
Strong's Number: H3201
Original Word: yakol
Usage Notes: "can, may, to be able, prevail, endure." This word is used about 200 times in the Old Testament, from the earliest to the latest writings. It is also found in Assyrian and Aramaic. As in English, the Hebrew word usually requires another verb to make the meaning complete.

Yakol first occurs in Gen 13:6: "And the land was not able to bear them, that they might dwell together
." God promised Abraham: "And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered" (Gen 13:16, niv; cf. Gen 15:5). The most frequent use of this verb is in the sense of "can" or "to be able." The word may refer specifically to "physical ability," as in 1Sa 17:33: "You are not able to go against this Philistine to fight with him" (nasb). Yakol may express "moral inability," as in Josh 7:13: "
Thou canst not stand before thine enemies, until ye take away the accursed thing from among you." For a similar sense, see Jer 6:10: "Behold, their ear is uncircumcised, and they cannot hearken
." In the negative sense, it may be used to express "prohibition": "Thou mayest not eat within thy gates the tithe of thy corn
" (Deut 12:17, niv). Or the verb may indicate a "social barrier," as in Gen 43:32: "
 the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians" (kjv, rsv, niv, nasb, "could not"). Yakol is also used of God, as when Moses pleaded with God not to destroy Israel lest the nations say, "Because the Lord was not able to bring this people into the land
, therefore he hath slain them
" (Num 14:16, nasb). The word may indicate a positive sense: "If it be so, our God whom we serve is able to deliver us
" (Dan 3:17). The word yakol appears when God limits His patience with the insincere: "When the Lord could no longer endure your wicked actions
, your land became an object of cursing
" (Jer 44:22, niv).

When yakol is used without another verb, the sense is "to prevail" or "to overcome," as in the words of the angel to Jacob: "Your name will no longer be Jacob, but Israel, because you have struggled with God, and with men and have overcome" (Gen 32:28, niv, kjv, nasb, "prevailed"). With the word yakol, God rebukes Israel's insincerity: "I cannot endure iniquity and the solemn assembly" (Isa 1:13, nasb, niv, "bear"). "
 How long will it be ere they attain to innocency" (Hos 8:5, kjv, nasb, "will they be capable of"). There is no distinction in Hebrew between "can" and "may," since yakol expresses both "ability" and "permission," or prohibition with the negative. Both God and man can act. There is no limit to God's ability apart from His own freely determined limits of patience with continued disobedience and insincerity (Isa 59:1-2) and will (Dan 3:17-18).

The Septuagint translates yakol by several words, dynamai being by far the most common. Dynamai means "to be able, powerful." It is first used in the New Testament in Matt 3:9: "
God is able of these stones to raise up children unto Abraham." Úu·TôM–Fd?B5Ç'ű!r Ú«U%ÖCome up (To)Come up (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H5927
Original Word: ‘alñ
Usage Notes: "to go up, ascend, offer up." This word occurs in all Semitic languages, including biblical Hebrew. The Old Testament attests it about 890 times.

Basically, ‘alñ suggests movement from a lower to a higher place. That is the emphasis in Gen 2:6 (the first occurrence of the word), which reports that Eden was watered by a mist or stream that "went up" over the ground. ‘Alñ may also mean "to rise up" or "ascend." The king of Babylon said in his heart, "I will ascend into heaven" (Isa 14:13). This word may mean "to take a journey," as in traveling from Egypt (Gen 13:1) toward Palestine or other points northward. The verb may be used in a special sense meaning "to extend, reach", for example, the border of Benjamin "went up ["extended, reached"] through the mountains westward" (Josh 18:12).

The use of ‘alñ to describe the journey from Egypt to Palestine is such a standard phrase that it often appears without the geographical reference points. Joseph told his brothers to "go up" to their father in peace (Gen 44:17). Even the return from the Exile, which was a journey from north to south (Palestine), is described as a "going up" (Ezra 2:1). Thus, the reference may be not so much to physically "going up," but to a figurative or spiritual "going up." This usage appears long before Ezra's time, when it is said that one "goes up" to the place where the sanctuary is located (cf. Deut 17:8). The verb became a technical term for "making a pilgrimage" (Exod 34:24) or "going up" before the Lord; in a secular context, compare Joseph's "going up" before Pharaoh (Gen 46:31).

In instances where an enemy located himself in a superior position (frequently a higher place), one "goes up" to battle (Josh 22:12). The verb can also refer merely to "going out" to make war against someone, even though there is no movement from a lower to a higher plane. So Israel "went up" to make war against the Moabites, who heard of the Israelites' approach while still dwelling in their cities (2Kings 3:21). Even when ‘alñ is used by itself, it can mean "to go to war"; the Lord told Phinehas, "Go up; for tomorrow I will deliver them into thine hand" (Judg 20:28). On the other hand, if the enemy is recognized to be on a lower plane, one can "go down" (yarad) to fight (Judg 1:9). The opposite of "going up" to war is not descending to battle, but "leaving off" (‘alñ me‘al), literally, "going up from against." Another special use of ‘alñ is "to overpower" (literally, "to go up from"). For example, the Pharoah feared the Israelites lest in a war they join the enemy, fight against Egypt, and "overpower" the land (Exod 1:10). "To go up" may also be used of "increasing in strength," as the lion that becomes strong from his prey: The lion "goes up from his prey" (Gen 49:9; cf. Deut 28:43).

Not only physical things can "go up." ‘Alñ can be used also of the "increasing" of wrath (2Sam 11:20), the "ascent" of an outcry before God (Exod 2:23), and the "continual" sound of battle (although "sound of" is omitted; cf. 1Kings 22:35). The word can also be used passively to denote mixing two kings of garments together, causing one "to lie upon" or "be placed upon" the other (Lev 19:19). Sometimes "go up" means "placed," even when the direction is downward, as when placing a yoke upon an ox (Num 19:2) or going to one's grave (Job 5:26). This may be an illustration of how Hebrew verbs can sometimes mean their opposite. The verb is also used of "recording" a census (1Chron 27:24).

The verb ‘alñ is used in a causative stem to signify "presenting an offering" to God. In 63 cases, the word is associated with the presentation of the whole burnt offering (‘olñ). ‘Alñ is used of the general act of "presenting offerings" when the various offerings are mentioned in the same context (Lev 14:20), or when the purpose of the offering is not specifically in mind (Isa 57:6). Sometimes this verb means merely "to offer" (e.g., Num 23:2).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H5945
Original Word: ‘elyîn

Usage Notes: "the upper; the highest." This word occurs 53 times. The use of ‘elyîn in Gen 40:17 means "the upper" as opposed to "the lower." Where referring to or naming God, ‘elyîn means "the highest" (Gen 14:18).

Usage Number: 3
Strong's Number: H4609
Original Word: ma‘alñ

Usage Notes: step; procession; pilgrimage." In some of its 47 biblical appearances, ma‘alĂą signifies a "step" or "stair" (cf. Exod 20:26). The word can also mean "procession" (Psa 84:6).T™yCome (To)Come (To) Usage Number: 1
Strong's Number: H935
Original Word: bî’
Usage Notes: See OFFER (TO) usage notes.
Usage Number: 2
Strong's Number: H5066
Original Word: nagash

Usage Notes: "to approach, draw near, bring." Found primarily in biblical Hebrew, this word is also found in ancient Ugaritic. It occurs 125 times in the Hebrew text of the Old Testament. Nagash is used for the first time in the biblical text in Gen 18:23, where Abraham is said to "draw near" to God to plead that Sodom be spared.

The word is often used to describe ordinary "contact" of one person with another (Gen 27:22; Gen 43:19). Sometimes nagash describes "contact" for the purpose of sexual intercourse (Exod 19:15). More frequently, it is used to speak of the priests "coming into the presence of" God (Ezek 44:13) or of the priests' "approach" to the altar (Exod 30:20). Opposing armies are said "to draw near" to battle each other (Judg 20:23; kjv, "go up"). Inanimate objects, such as the close-fitting scales of the crocodile, are said to be so "near" to each other that no air can come between them (Job 41:16). Sometimes the word is used to speak of "bringing" an offering to the altar (Mal 1:7).

The English versions render nagash variously, according to context: "went near" (rsv); "moved closer" (tev); "came close" (jb, neb, nasb).›LS·CloudCloud Usage Number: 1
Strong's Number: H6051
Original Word: ‘anan
Usage Notes: "cloud; fog; storm cloud; smoke." Cognates of this word appear in Aramaic and Arabic. Its 87 appearances are scattered throughout the biblical material.

The word commonly means "cloud mass." ‘Anan is used especially of the "cloud mass" that evidenced the special presence of God: "And the Lord went before them by day in a pillar of a cloud, to lead them the way
" (Exod 13:21). In Exod 34:5, this presence is represented by ‘anan only: "And the Lord descended in the cloud, and stood with him [Moses] there, and proclaimed the name of the Lord."

When the ark of the covenant was brought into the holy place, "The cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord" (1Kings 1:8-11). Thus the "cloud" evidenced the presence of God's glory. So the psalmist wrote that God was surrounded by "clouds and darkness" (Psa 97:2); God appears as the controller and sovereign of nature. This description is somewhat parallel to the descriptions of Baal, the lord of the storm and god of nature set forth in Ugaritic mythology. The "cloud" is a sign and figure of "divine protection" (Isa 4:5) and serves as a barrier hiding the fullness of divine holiness and glory, as well as barring sinful man's approach to God (Lam 3:44). Man's relationship to God, therefore, is God-initiated and God-sustained, not humanly initiated or humanly sustained.

In its first biblical occurrence, ‘anan is used in conjunction with God's sign that He would never again destroy the earth by a flood: "I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth" (Gen 9:13). Elsewhere, the transitory quality of a cloud is used to symbolize the loyalty (Hos 6:4) and existence of Israel (Hos 13:3). In Isa 44:22, God says that after proper punishment He will wipe out, "as a thick cloud, thy transgressions, and, as a cloud, thy sins
."

Anan can mean "storm cloud" and is used to symbolize "an invading force": "Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many people with thee" (Ezek 38:9; cf. Jer 4:13). In Job 26:8, the storm cloud is said to be God's: "He bindeth up the waters in his thick clouds; and the cloud is not rent under them." In several passages, the thick storm cloud and the darkness accompanying it are symbols of "gloom" (Ezek 30:18) and/or "divine judgment" (Ezek 30:3).

Anan can represent the "smoke" arising from burning incense: "And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die no 
" (Lev 16:13). This "cloud of smoke" may represent the covering between God's presence (above the mercy seat) and sinful man. If so, it probably also symbolizes the "divine glory." On the other hand, many scholars feel it represents the human prayers offered up to God.’xR#„_Clothe (To)Clothe (To) Usage Number: 1
Strong's Number: H3847
Original Word: labash

Usage Notes: "to put on (a garment), clothe, wear, be clothed." A common Semitic term, this word is found in ancient Akkadian and Ugaritic, in Aramaic, and throughout the history of the Hebrew language. The word occurs about 110 times in the text of the Hebrew Bible. Labash is found very early in the Old Testament, in Gen 3:21: "Unto Adam also and to his wife did the Lord God make coats of skin, and clothed them." As always, God provided something much better for man than man could do for himself, in this instance, fig-leaf garments (Gen 3:7).

Labash is regularly used for the "putting on" of ordinary clothing (Gen 38:19; Exod 29:30; 1Sa 28:8). The word also describes the "putting on" of armor (Jer 46:4). Many times it is used in a figurative sense, as in Job 7:5: "My flesh is clothed [covered] with worms
." Jerusalem is spoken of as "putting on" the Jews as they return after the Exile (Isa 49:18). Often the figurative garment is an abstract quality: "For he put on righteousness as a breastplate,
 he put on garments of vengeance for clothing
" (Isa 59:17). God is spoken of as being "clothed with honor and majesty" (Psa 104:1). Job says, "I put on righteousness, and it clothed me
" (Job 29:14).

These abstract qualities are sometimes negative: "The prince shall be clothed [rsv, "wrapped"] with desolation" (Ezek 7:27). "They that hate thee shall be clothed with shame" (Job 8:22). "Let mine adversaries be clothed with shame" (Psa 109:29). A very important figurative use of labash is found in Judg 6:34, where the stative form of the verb may be translated, "The spirit of the Lord clothed itself [was clothed] with Gideon." The idea seems to be that the Spirit of the Lord incarnated Himself in Gideon and thus empowered him from within. The English versions render it variously: "came upon" (kjv, nasb, jb); "took possession of" (neb, rsv); "took control" (tev); "wrapped round" (Knox).ŽQœ9ClingCling Usage Number: 1
Strong's Number: H1692
Original Word: dabaq

Usage Notes: "to cling, cleave, keep close." Used in modern Hebrew in the sense of "to stick to, adhere to," dabaq yields the noun form for "glue" and also the more abstract ideas of "loyalty, devotion." Occurring just over 60 times in the Hebrew Old Testament, this term is found very early in the text, in Gen 2:24: "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." This usage reflects the basic meaning of one object's (person's) being joined to another. In this sense, Eleazar's hand "cleaved" to the sword as he struck down the Philistines (2Sam 23:10). Jeremiah's linen waistcloth "clung" to his loins, symbolic of Israel's "clinging" to God (Jer 13:11). In time of war and siege, the resulting thirst and famine caused the tongue "to cleave" to the roof of the mouth of those who had been so afflicted.

The literal statement, "My soul cleaveth unto the dust" (Psa 119:25; rsv, "cleaves"), is better understood as one consults the other English versions: "I lie prone in the dust" (neb); "Down in the dust I lie prostrate" (jb); "I lie prostrate in the dust" (nab); "I lie defeated in the dust" (tev). The figurative use of dabaq in the sense of "loyalty" and "affection" is based on the physical closeness of the persons involved, such as a husband's closeness to his wife (Gen 2:24), Shechem's affection for Dinah (Gen 34:3), or Ruth's staying with Naomi (Ruth 1:14). "Cleaving" to God is equivalent to "loving" God (Deut 30:20).Ž/P'œICleave (To) 2Cleave (To) 2 Usage Number: 1
Strong's Number: H1692
Original Word: dabaq

Usage Notes: "to cling, cleave, keep close." Used in modern Hebrew in the sense of "to stick to, adhere to," dabaq yields the noun form for "glue" and also the more abstract ideas of "loyalty, devotion." Occurring just over 60 times in the Hebrew Old Testament, this term is found very early in the text, in Gen 2:24: "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." This usage reflects the basic meaning of one object's (person's) being joined to another. In this sense, Eleazar's hand "cleaved" to the sword as he struck down the Philistines (2Sam 23:10). Jeremiah's linen waistcloth "clung" to his loins, symbolic of Israel's "clinging" to God (Jer 13:11). In time of war and siege, the resulting thirst and famine caused the tongue "to cleave" to the roof of the mouth of those who had been so afflicted.

The literal statement, "My soul cleaveth unto the dust" (Psa 119:25; rsv, "cleaves"), is better understood as one consults the other English versions: "I lie prone in the dust" (neb); "Down in the dust I lie prostrate" (jb); "I lie prostrate in the dust" (nab); "I lie defeated in the dust" (tev). The figurative use of dabaq in the sense of "loyalty" and "affection" is based on the physical closeness of the persons involved, such as a husband's closeness to his wife (Gen 2:24), Shechem's affection for Dinah (Gen 34:3), or Ruth's staying with Naomi (Ruth 1:14). "Cleaving" to God is equivalent to "loving" God (Deut 30:20).Ž[O'!Cleave (To) 1Cleave (To) 1 Usage Number: 1
Strong's Number: H1234
Original Word: baqa‘
Usage Notes: "to cleave, split, break open, break through." This word occurs in all the periods of the Hebrew language and is also found in ancient Ugaritic or Canaanite. It is the origin of the name of the famous Beqa Valley (which means "valley" or "cleft") in Lebanon.

In its verbal forms, baqa‘ is found some 50 times in the Hebrew Old Testament. The word is first used there in Gen 7:11, which states that the "fountains of the great deep [were] broken up," resulting in the Flood. The everyday use of the verb is seen in references to "splitting" wood (Eccl 10:9) and the ground "splitting" asunder (Num 16:31). Serpents' eggs "split open" or "hatch out" their young (Isa 59:5). City walls are "breached" or "broken into" in order to take them captive (Jer 52:7). One of the horrors of war was the "ripping open" of pregnant women by the enemy (2Kings 8:12; 2Ki 15:16). Three times God is said "to split open" rocks or the ground in order to provide water for His people (Judg 15:19; Psa 74:15; Isa 48:21).

In the figurative sense, it is said that the light of truth will "break forth as the morning" (Isa 58:8). Using hyperbole or exaggeration, the historian who recorded the celebration for Solomon's coronation said that it was so loud "that the earth rent with the sound of them" (1Kings 1:40). As here, the kjv often renders baqa‘ by "rent." In other contexts, it may be translated "burst; clave (cleave); tear; divide; break."Á@N'‚iClean (To Be)Clean (To Be) Usage Number: 1
Part of Speech: Verb
Strong's Number: H2891
Original Word: taher
Usage Notes: "to be clean, pure." The root of this word appears over 200 times in various forms, as a verb, adjective, or noun.

Since the fall of Adam and Eve, none of their offspring is clean in the sight of the holy God: "Who can say, I have made my heart clean, I am pure from my sin" (Prov 20:9). Reminding Job that protestations of innocence are of no avail, Eliphaz asked: "Shall mortal man be more just than God Shall a man be more pure than his Maker" (Job 4:17).

There is hope, however, because God promised penitent Israel: "And I will cleanse them from all their iniquity, whereby they have sinned against me 
" (Jer 33:8). He said: "
 I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so they shall be my people, and I will be their God" (Ezek 37:23).

The baleful effect of sin was recognized when a person contracted the dread disease of leprosy. After the priest diagnosed the disease, he could declare a person "clean" only after cleansing ceremonies had been performed: "
 and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean" (Lev 14:9).

God required that His people observe purification rites when they came into His presence for worship. On the Day of Atonement, for example, prescribed ceremonies were performed to "cleanse" the altar from "the uncleanness of the children of Israel" and to "hallow it" (Lev 16:17-19; cf. Exod 29:36ff.). The priests were to be purified before they performed their sacred tasks. Moses was directed to "take the Levites 
 and cleanse them" (Num 8:6; cf. Lev 8:5-13). After they had been held captive in the unclean land of Babylon, "
the priests and the Levites purified themselves, and purified the people, and the gates, and the wall [of the rebuilt city of Jerusalem]" (Neh 12:30).

Cleansing might be achieved by physically removing the objects of defilement. During the reform of King Hezekiah, "the priests went into the inner part of the house of the Lord, to cleanse it, and brought out all the uncleanness that they found in the temple of the Lord 
" (2Chron 29:16). Some rites required blood as the purifying agent: "And he shall sprinkle of the blood upon it [the altar] with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel" (Lev 16:19). Sacrifices were offered to make atonement for a mother after childbirth: "
she shall bring
the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean" (Lev 12:8).

Usage Number: 2
Part of Speech: Adjective
Strong's Number: H2889
Original Word: tahĂŽr
Usage Notes: "clean; pure." The word denotes the absence of impurity, filthiness, defilement, or imperfection. It is applied concretely to substances that are genuine or unadulterated, as well as describing an unstained condition of a spiritual or ceremonial nature.

Gold is a material frequently said to be free of baser ingredients. Thus the ark of the covenant, the incense altar, and the porch of the temple were "overlaid with pure gold" (Exod 25:11; Exod 37:11, 26; 2Chr 3:4). Some of the furnishings and utensils in the temple, such as the mercy seat, the lampstand, the dishes, pans, bowls, jars, snuffers, trays, were of "pure gold" (Exod 37:6, 16-24). The high priest's vestment included "two chains of pure gold" and "a plate of pure gold" (Exod 28:14, 22, 36).

God demands that His people have spiritual and moral purity, unsullied by sin. Anyone not clean of sin is subject to divine rejection and punishment. This contamination is never outgrown or overcome. Because sin pollutes one generation after another, Job asks: "Who can bring a clean thing out of an unclean" (Job 14:4). All outward appearances to the contrary, it cannot be said that there is "one event
to the clean, and to the unclean" (Eccl 9:2). Hope is available even to the chief of sinners, because any man can entreat the mercy of God and say: "Create in me a clean heart, O God; and renew a right spirit within me" (Psa 51:10).

In sharp contrast with mankind's polluted nature and actions, "the words of the Lord are pure words
" (Psa 12:6). The Lord is "of purer eyes than to behold evil" (Hab 1:13). "Clean" most frequently describes the purity maintained by avoiding contact with other human beings, abstaining from eating animals, and using things that are declared ceremonially clean. Conversely, cleansing results if ritual procedures symbolizing the removal of contamination are observed.

The people of the old covenant were told that "he that toucheth the dead body of any man shall be unclean seven days" (Num 19:11). A priest was not to defile himself "for the dead among his people" except "for his kin, that is near unto him" (Lev 21:1-2). This relaxation of the rule was even denied the high priest and a Nazarite during "all the days that he separateth himself unto the Lord" (Num 6:6ff.).

Cleaning rituals emphasized the fact that the people were conceived and born in sin. Though conception and birth were not branded immoral (just as dying itself was not sinful), a woman who had borne a child remained unclean until she submitted to the proper purification rites (Lev 12). Chapter 15 of Leviticus prescribes ceremonial cleansing for a woman having her menstrual flow, for a man having seminal emissions, and for "the woman also with whom man shall lie with seed of copulation" (Lev 15:18).

To be ceremonially "clean," the Israelite also had to abstain from eating certain animals and even from touching them (Lev 11; Deut 14:3-21). After the Israelites settled in the Promised Land, some modifications were made in the regulations (Deut 12:15, 22; Deut 15:22).

Purification rites frequently involved the use of water. The person to be cleansed was required to wash himself and his clothes (Lev 15:27). Water was sprinkled on the individual, on his tent, and on all its furnishings: "And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or the slain, or one dead, or a grave" (Num 19:18). Sometimes the person being cleansed also had to change garments (Lev 6:11). However, the rites were not meritorious deeds, earning God's favor and forgiveness. Nor did the ceremonies serve their intended purpose if performed mechanically. Unless the rites expressed a person's contrite and sincere desire to be cleansed from the defilement of sin, they were an abomination to God and only aggravated a person's guilt. Anyone who appeared before Him in ritual and ceremony with "hands
full of blood" (Isa 1:15) and did not plead for cleansing of his crimes was judged to be as wicked as the people of Sodom and Gomorrah. Zion's hope lay in this cleansing by means of an offering: "And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses
as the children of Israel bring an offering in a clean vessel into the house of the Lord" (Isa 66:20).”FM© CityCity Usage Number: 1
Strong's Number: H5892
Original Word: ‘ür
Usage Notes: "city; town; village; quarter [of a city]." Cognates of this word appear in Ugaritic, Phoenician, Sumerian, and old Arabic. This noun occurs about 1,092 times and in every period of biblical Hebrew.
The word suggests a "village." An unwalled village is represented by the Hebrew word haser. Qiryat, a synonym of ‘ür, is an Aramaic loanword.

But ‘ür and its synonym do not necessarily suggest a walled city. This usage is seen in Deut 3:5, where ‘ür may be a city standing in the open country (perhaps surrounded by dirt or stone ramparts for protection): "All these cities were fenced with high walls, gates, and bars; beside unwalled towns a great many." A comparison of Lev 25:29 and Lev 25:31 shows that ‘ür can be used as synonym of haser: "And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold;
 but the houses of the villages [haser] which have no wall round about them shall be counted as the fields of the country
."

‘ür can signify not only a "village consisting of permanent houses" but also one in a permanent place, even though the dwellings are tents: "And Saul came to a city of Amalek, and laid wait in the valley" (1Sam 15:5).

In Gen 4:17 (the first occurrence), the word ‘ür means a "permanent dwelling center" consisting of residences of stone and clay. As a rule, there are no political overtones to the word; ‘ür simply represents the "place where people dwell on a permanent basis." At some points, however, ‘ür represents a political entity (1Sam 15:5; 1Sa 30:29).

This word can represent "those who live in a given town": "And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out" (1Sam 4:13).

‘ür can also signify only "a part of a city," such as a part that is surrounded by a wall: "Nevertheless David took the stronghold of Zion: the same is the city of David" (2Sam 5:7). Ancient cities (especially larger ones) were sometimes divided into sections (quarters) by walls, in order to make it more difficult to capture them. This suggests that, by the time of the statement just cited, ‘ür normally implied a "walled city." ‰sÍf°]ŻId7”+Ò)[Š‰™~^%łiConsume (To)Consume (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3615
Original Word: kalĂą
Usage Notes: "to cease, be finished, perish, be completed." This verb occurs in most Semitic languages and in all periods. In Hebrew, it occurs both in the Bible (about 210 times) and in post-biblical literature. The word does not appear in biblical Aramaic.

Basically, the word means "to cease or stop." kalñ may refer to the "end" of a process or action, such as the cessation of God's creating the universe: "And on the seventh day God ended his work which he had made 
" (Gen 2:2, the first occurrence of the word). The word can also refer to the "disappearance" of something: "And the water was spent in the bottle 
" (Gen 21:15). Finally, kalñ can be used of "coming to an end" or "the process of ending": "The barrel of meal shall not waste" (1Kings 17:14).

Kalñ an have the more positive connotation of "successfully completing" something. 1Kings 6:38 says that the house of the Lord was "finished throughout all the parts thereof, and according to all [its plans]." In this same sense, the word of the Lord "is fulfilled": "Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation 
" (Ezra 1:1). Kalñ sometimes means "making a firm decision." David tells Jonathan that if Saul is very angry, "be sure that evil is determined by him" (1Sam 20:7).

Negatively, "to complete" something may mean "to make it vanish" or "go away." Kalñ is used in this sense in Deut 32:23, when God says: "I will heap mischiefs upon them; I will spend mine arrows upon them." In other words, His arrows will "vanish" from His possession. This nuance is used especially of clouds: "As the loud is consumed and vanisheth away 
" (Job 7:9). Another negative nuance is to "destroy" something or someone: "the famine shall consume the land" (Gen 41:30). Along this same line is the use of kalñ in Isa 1:28: "
 They that forsake the Lord shall be consumed"; here, however, the verb is a synonym for "dying" or "perishing." One's sight may also "vanish" and one may go blind: "But the eyes of the wicked shall fail, and they shall not escape
" (Job 11:20). An altogether different emphasis appears when one's heart comes "to an end" or "stops within": "My soul longeth, yea, even fainteth for the courts of the Lord" (Psa 84:2); the psalmist probably meant that his desire for God's presence was so intense that nothing else had any meaning for him, he "died" to be there.

Usage Number: 2
Part of Speech: Noun
Strong's Number: H3617
Original Word: kalĂą

Usage Notes: "consumption; complete annihilation." KalĂą appears 15 times; one occurrence is Neh 9:31: "Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them;
."­N]%Û CongregationCongregation Usage Number: 1
Strong's Number: H5712
Original Word: ‘edñ

Usage Notes: "congregation." This word may have etymologically signified a "company assembled together" for a certain purpose, similar to the Greek words synagoge and ekklesia, from which our words "synagogue" and "church" are derived. In ordinary usage, ‘edñ refers to a "group of people." It occurs 149 times in the Old Testament, most frequently in the Book of Numbers. The first occurrence is in Exod 12:3, where the word is a synonym for qahal, "assembly."

The most general meaning of ‘edñ is "group," whether of animals, such as a swarm of bees (Judg 14:8), a herd of bulls (Psa 68:30), and the flocking together of birds (Hos 7:12), or of people, such as the righteous (Psa 1:5), the evildoers (Psa 22:16), and the nations (Psa 7:7).

The most frequent reference is to the "congregation of Israel" (9 times), "the congregation of the sons of Israel" (26 times), "the congregation" (24 times), or "all of the congregation" (30 times). Elders (Lev 4:15), family heads (Num 31:26), and princes (Num 16:2; Num 31:13; Num 32:2) were placed in charge of the "congregation" in order to assist Moses in a just rule.

The Septuagint translation is synagoge ("place of assembly"). The kjv has these translations: "congregation; company; assembly."
Usage Number: 2
Strong's Number: H4150
Original Word: mî‘ed
Usage Notes: "appointed place of meeting; meeting." The noun mî‘ed appears in the Old Testament 223 times, of which 160 times are in the Pentateuch. The historical books are next in the frequency of usage (27 times).

The word mî‘ed keeps its basic meaning of "appointed," but varies as to what is agreed upon or appointed according to the context: the time, the place, or the meeting itself. The usage of the verb in Amos 3:3 is illuminating: "Can two walk together, except they be agreed" Whether they have agreed on a time or a place of meeting, or on the meeting itself, is ambiguous.

The meaning of mî‘ed is fixed within the context of Israel's religion. First, the festivals came to be known as the "appointed times" or the set feasts. These festivals were clearly prescribed in the Pentateuch. The word refers to any "festival" or "pilgrimage festival," such as Passover (Lev 23:15ff.), the feast of first fruits (Lev 23:15ff.), the feast of tabernacles (Lev 23:33ff.), or the Day of Atonement (Lev 23:27). God condemned the people for observing the mî‘ed ritualistically: "Your new moons and your appointed feasts my soul hateth 
" (Isa 1:14).

The word mî‘ed also signifies a "fixed place." This usage is not frequent: "For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation [mî‘ed], in the sides of the north 
" (Isa 14:13). "For I know that thou wilt bring me to death, and to the house appointed for all living" (Job 30:23).

In both meanings of mî‘ed, "fixed time" and "fixed place", a common denominator is the "meeting" of two or more parties at a certain place and time, hence the usage of mî‘ed as "meeting." However, in view of the similarity in meaning between "appointed place" or "appointed time" and "meeting," translators have a real difficulty in giving a proper translation in each context. For instance, "He hath called an assembly [mî‘ed] against me" (Lam 1:15) could be read: "He has called an appointed time against me" (nasb) or "He summoned an army against me" (niv).

The phrase, "tabernacle of the congregation," is a translation of the Hebrew ’ohel mî‘ed ("tent of meeting"). The phrase occurs 139 times, mainly in Exodus, Leviticus, and Numbers, rarely in Deuteronomy. It signifies that the Lord has an "appointed place" by which His presence is represented and through which Israel was assured that their God was with them. The fact that the tent was called the "tent of meeting" signifies that Israel's God was among His people and that He was to be approached at a certain time and place that were "fixed" (ya‘ad) in the Pentateuch. In the kjv, this phrase is translated as "tabernacle of the congregation" (Exod 28:43) because translators realized that the noun ‘edĂą ("congregation") is derived from the same root as mî‘ed. The translators of the Septuagint had a similar difficulty. They noticed the relation of mî‘ed to the root â€˜Ă»d ("to testify") and translated the phrase ’ohel hammî‘ed as "tabernacle of the testimony." This phrase was picked up by the New Testament: "And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened
" (Rev 15:5).

Of the three meanings, the appointed "time" is most basic. The phrase "tent of meeting" lays stress on the "place of meeting." The "meeting" itself is generally associated with "time" or "place."
The Septuagint has the following translations of mî‘ed: kairos ("time"), heorte ("feast; festival"). The English translators give these senses: "congregation" (kjv, rsv, nasb, niv); "appointed time" (nasb); "appointed feast" (rsv, nasb); "set time" (rsv, nasb, niv).„t\'‰SConfront (To)Confront (To) Usage Number: 1
Strong's Number: H6923
Original Word: qadam

Usage Notes: "to meet, confront, go before, be before," This verb occurs 27 times and in every period of biblical Hebrew. Most often, this verb is used in a martial context. Such confrontations may be peaceful, as in the meeting of allies: "For thou [dost meet] him with the blessings of goodness 
" (Psa 21:3). They may also be hostile: "The sorrows of hell compassed me about; the snares of death confronted (kjv, "prevented") me" (2Sam 22:6).—`[%Ż-Confess (To)Confess (To) Usage Number: 1
Strong's Number: H3034
Original Word: yadĂą
Usage Notes: "to confess, praise, give thanks." The root, translated "confess" or "confession" about twenty times in the kjv, is also frequently rendered "praise" or "give thanks." At first glance, the meanings may appear unrelated. but upon closer inspection, it becomes evident that each sense profoundly illumines and interprets the other.
YadĂą overlaps in meaning with a number of other Hebrew words implying "praise," such as halal (whence halleluyah). Man is occasionally the object of yadĂą; but far more commonly, God is the object.

The usual context seems to be public worship, where the worshipers affirm and renew their relationship with God. The subject is not primarily the isolated individual, but the congregation. Especially in the hymns and thanksgivings of the Psalter, it is evident that yadĂą is a recital of, and thanksgiving for, Yahweh's mighty acts of salvation. An affirmation or confession of God's undeserved kindness throws man's unworthiness into sharp relief. Hence, a confession of sin may be articulated in the same breath as a confession of faith or praise and thanksgiving. The confession is not a moralistic, autobiographical catalogue of sins, individual infractions of a legal code, but a confession of the underlying sinfulness that engulfs all mankind and separates us from the holy God. God is even to be praised for His judgments, by which He awakens repentance (e.g., Psa 51:4). So one is not surprised to find praises in penitential contexts, and vice versa (1Kings 8:33ff.; Neh 9:2ff.; Dan 9:4ff.). If praise inevitably entails confession of sin, the reverse is also true: The sure word of forgiveness elicits praise and thanksgiving on the confessor's part. This wells up almost automatically from the new being of the repentant person.

Often the direct object of yadĂą is the "name" of Yahweh (e.g., Psa 105:1; Isa 12:4; 1Chr 16:8). In one sense, this idiom is simply synonymous with praising Yahweh. In another sense, however, it introduces the entire dimension evoked by the "name" in biblical usage. It reminds us that the holy God cannot be directly approached by fallen man, but only through His "name", i.e., His Word and reputation, an anticipation of the incarnation. God reveals Himself only in His "name," especially in the sanctuary where He "causes His name to dwell" (a phrase especially frequent in Deuteronomy). The vista of yadĂą expands both vertically and horizontally, vertically to include all creation, and horizontally stretching forward to that day when praise and thanksgiving shall be eternal (e.g., Psa 29; Psa 95:10; Psa 96:7-9; Psa 103:19-22).Ł,Z'ÆCComplete (To)Complete (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H7999
Original Word: shalem

Usage Notes: "to finish, complete, repay, reward," The Hebrew root denotes perfection in the sense that a condition or action is "complete." This concept emerges when a concrete object is described. When sufficient building materials were at hand and workmen had enough time to apply them, "the wall [of Jerusalem] was finished" at the time of Nehemiah (Neh 6:15). However, this Hebrew root is also found in words with so many nuances and applications that at times its original and basic intent is all but obscured. In the nasb, for example, shalem is represented with such words as: "fulfill, make up, restore, pay, repay, full, whole, wholly, entire, without harm, friendly, peaceably, to be at peace, make peace, safe, reward, retribution, restitution, recompense, vengeance, bribe, peace offering."

Perfection and completeness is primarily attributed to God. He is deficient in nothing; His attributes are not marred by any shortcomings; His power is not limited by weakness. God reminded Job of His uninhibited independence and absolute self-sufficiency: "Who hath prevented me, that I should repay him Whatsoever is under the whole heaven is mine" (Job 41:11). And Job himself admitted: "And who shall repay him what he hath done" (Job 21:31).

Without any deficiency or flaw in executing justice, God is likewise never lacking in mercy and power to bestow benevolences of every kind. Job is told by his friend: "If thou wert pure 
 he would make the habitation of thy righteousness prosperous" (Job 8:6). He can make it happen that " 
 to the righteous good shall be repaid" (Prov 13:21). Cyrus says of the Lord: "He 
 shall perform all my pleasure" (Isa 44:28). The Lord will also "
 restore comforts unto him and to his mourners" who wept in the Babylonian exile (Isa 57:18).

The God of perfect justice and goodness expects total devotion from His creatures. Job, suspected of not rendering the required obedience to his Maker, is therefore urged to "be at peace [with God]" (Job 22:21).

The concept of meeting one's obligation in full is basic in human relationships. Israel's social law required that the person causing injury or loss "
 shall surely make it good" (Exod 22:14). "And he that killeth a beast shall make it good; beast for beast" (Lev 24:18). In some instances, an offender "
 shall pay double unto his neighbor" (Exod 22:9). David declared that the rich man who slaughtered the poor man's only lamb "
 shall restore the lamb fourfold 
" (2Sam 12:6). Debts were not to be left unpaid. After providing the window with the amount needed, Elisha directed her: "Go sell the oil, and pay [shalem] thy debt 
" (2Kings 4:7). "The wicked borroweth, and payeth not again 
" (Psa 37:21). A robber who has mended his ways "
 give[s] again that he had robbed 
" (Ezek 33:15).

National relationships were established on the basis of "complete" negotiations. Thus cities and peoples "made peace with Israel" after they agreed to Joshua's stipulations (Josh 10:1). War between the two kingdoms ended when Jehoshaphat " 
 made peace with the king of Israel" (1Kings 22:44).

Usage Number: 2
Part of Speech: Adjective
Strong's Number: H8003
Original Word: shalem

Usage Notes: "perfect." God demanded total obedience from His people: "Let [their] heart therefore be perfect with the Lord our God, to walk in his statues, and to keep his commandments
" (1Kings 8:61). Solomon failed to meet this requirement because "
 his heart was not perfect with the Lord his God" (1Kings 11:4). Hezekiah, on the other hand, protested: "
 I have walked before thee in truth and with a perfect heart" (2Kings 20:3).

In business transactions, the Israelites were required to "
 have a perfect and just weight, a perfect and just measure
" (Deut 25:15).šHYŃCompanionCompanion Usage Number: 1
Part of Speech: Noun
Strong's Number: H7453
Original Word: rea‘
Usage Notes: "friend; companion." This noun is also represented in Akkadian, Ugaritic, and Aramaic. Rea‘ appears 187 times in the Hebrew Old Testament, and it has an extensive range of meaning.

The basic meaning of rea‘ is in the narrow usage of the word. A rea‘ is a "personal friend" with whom one shares confidences and to whom one feels very close: "And the Lord spake unto Moses face to face, as a man speaketh unto his friend" (Exod 33:11). The closeness of relationship is best expressed by those texts where the rea‘ is like a brother or son, a part of the family: "For my brethren and companions' sakes 
" (Psa 122:8; cf. Deut 13:6). For this reason, when Zimri became king over Israel he killed not only all relatives of Baasha, but also his "friends" (1Kings 16:11). In this sense, the word is a synonym of ’ah ("brother") and of qarîb ("kin"): "
 Go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor" (Exod 32:27).

Similar to the above is the sense of "marriage partner": "His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem" (Song 5:16). However, rea‘ may also signify "illegitimate partners": "
 If a man put away his wife, and she go from him, and become another man's, shall he return unto her again shall not that land be greatly polluted but thou has played the harlot with many lovers (rea‘); yet return again to me, saith the Lord" (Jer 3:1). The prophet Hosea was commanded to take back his wife from her "friend" (lover), as she had played the adulteress long enough.

The wider usage of rea‘ resembles the English word neighbor, the person with whom one associates regularly or casually without establishing close relations. One may borrow from his "neighbor" (Exod 22:14), but not bear false witness (Exod 20:16) nor covet his neighbor's possessions (Exod 20:17-18). The laws regulate how one must not take advantage of one's "neighbors." The second greatest commandment, which Jesus reiterated, "Love thy neighbor as thyself" (Lev 19:18, receives reinforcement in the laws of the Pentateuch. The prophets charged Israel with breaking the commandment: They oppressed each other (Isa 3:5) and desired their neighbors' wives (Jer 5:8); they committed adultery with these women (Ezek 18:6); they did not pay wages to the worker (Jer 22:13); and they improperly took advantage of their "neighbors" (Ezek 22:12). According to Proverbs, not loving one's neighbor is a sign of foolishness (Prov 11:12). The wider meaning comes to expression in the proverb of the rich man and his "friends": "Wealth maketh many friends; but the poor is separated from his neighbor" (Prov 19:4). Here the "friend" is a person whose association is not long-lasting, whose friendship is superficial. The Septuagint gives the following translations: plesion ("near; close by"), philos ("friend"). The kjv gives these senses: "neighbor; friend; fellow; companion."

Usage Number: 2
Original Word: re‘eh

Usage Notes: also means "friend." This noun appears in 1Ki 4:5: "
 Zabud the son of Nathan was principal officer, and the king's friend
." Re‘eh refers to a "female friend." See Judg 11:37 for this usage: "And she said unto her father
 let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows" (cf. Judg 11:38; Psa 45:14). The noun ra‘yĂą means "beloved companion; bride." ra‘yĂą occurs many times in the Song 1:9, 15; Song 2:2, 10, 13; Song 4:1, 7; Song 5:2; Song 6:4. Reâ€˜Ă»t refers to a "fellow woman." This word is usually translated idiomatically in a reciprocal phrase of "one another," as in Zech 11:9: "Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another."

Usage Number: 3
Part of Speech: Verb
Strong's Number: H7462
Original Word: ra‘ñ

Usage Notes: "to associate with." This word appears in Prov 22:24: "Make no friendship with an angry man; and with a furious man thou shalt not go
."‘~X#ŁkCommandmentCommandment Usage Number: 1
Strong's Number: H4687
Original Word: miswĂą

Usage Notes: "commandment." This noun occurs 181 times in the Old Testament. Its first occurrence is in Gen 26:5, where miswĂą is synonymous with hoq ("statute") and tĂŽrĂą ("law"): "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws."

In the Pentateuch, God is always the Giver of the miswñ: "All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and posses the land which the Lord sware unto your fathers. And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no" (Deut 8:1-2). The "commandment" may be a prescription ("thou shalt do 
") or a proscription ("thou shalt not do 
"). The commandments were given in the hearing of the Israelites (Exod 15:26; Deut 11:13), who were to "do" (Lev 4:2ff.) and "keep" (Deut 4:2; Psa 78:7) them. Any failure to do so signified a covenantal breach (Num 15:31), transgression (2Chron 24:20), and apostasy (1Kings 18:18).

The plural of miswĂą often denotes a "body of laws" given by divine revelation. They are God's "word": "Wherewithal shall a young man cleanse his way by taking heed thereto according to thy word" (Psa 119:9). They are also known as "the commandments of God."

Outside the Pentateuch, "commandments" are given by kings (1Kings 2:43), fathers (Jer 35:14), people (Isa 29:13), and teachers of wisdom (Prov 6:20; cf. Prov 5:13). Only about ten percent of all occurrences in the Old Testament fit this category.

The Septuagint translation are: entole ("commandment; order") and prostagma ("order; commandment; injunction").šWŽ'CommanderCommander Usage Number: 1
Strong's Number: H8269
Original Word: sar

Usage Notes: "official; leader; commander; captain; chief; prince; ruler." This word, which has an Akkadian cognate, appears about 420 times in biblical Hebrew. The word is often applied to certain non-Israelite "officials or representatives of the king." This meaning appears in Gen 12:15, its first biblical appearance: "The princes also of Pharoah saw her [Sarah], and commended her before Pharaoh
." In other contexts sar represents "men who clearly have responsibility over others"; they are "rulers or chieftains." Sar may mean simply a "leader" of a profession, a group, or a district, as Phichol was the "commander" of Abimelech's army (Gen 21:22) and Potiphar was "an officer of Pharaoh's and captain of the [body]guard" (Gen 37:36). In such usage, "chief" means "head official" (cf. Gen 40:2). Sarüm (plural) were "honored men" (Isa 23:8). Sar is used of certain " notable men" within Israel. When Abner was killed by Joab, David said to his servants (palace officials), "Know ye not that there is a prince and a great man fallen this day in Israel" (2Sam 3:38; cf. Num 21:18). Joab, Abishai, and Ittai were "commanders" in David's army (cf. 2Sam 23:19). "Local leaders in Israel" are also called sarüm: "And the princes of Succoth said 
" (Judg 8:6). In several passages, sar refers to the task of "ruling." Moses tried to break up a fight between two Hebrews and one of them asked him, "Who made thee a prince and a judge over us" (Exod 2:14). In such a context, sar means "leader," "ruler," and "judge": "Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens 
" (Exod 18:21). The "commander" of Israel's army was called a sar (1Sam 17:55).

In Judg 9:30, sar represents a "ruler" of a city. Any government official might be called a sar (Neh 3:14). "Religious officiants" who served in the temple of God were also called sarĂźm (Jer 35:4).

The "leaders" or "chiefs" of the Levites (1Chron 15:16) or priests (Ezra 8:24) are sarĂźm. in 1Chr 24:5, the word appears to be a title: "Thus were they divided by lot, one sort with another; for the governors of the sanctuary [sarĂźm qodesh], and governors of the house of God [sarĂźm ha’elohĂźm], were of the sons of Eleazar, and of the sons of Ithamar" (nasb, "officers of the sanctuary" and "officers of God"). In the Book of Daniel, sar is used of "superhuman beings" or "patron angels." Thus, Michael is the "prince" of Judah (Dan 10:21; cf. Josh 5:14). Daniel 8:25 speaks of a king who will arise and "stand up against the Prince of princes" (i.e., the Messiah).˜0V%°MCommand (To)Command (To) Usage Number: 1
Strong's Number: H6680
Original Word: sawĂą
Usage Notes: "to command." This verb occurs only in biblical Hebrew (in all periods) and imperial Aramaic (starting from around 500 b.c.). Biblical occurrences number around 485.

Essentially, this verb refers to verbal communication by which a superior "orders" or "commands" a subordinate. The word implies the content of what was said. Pharaoh "ordered" ("commanded") his men concerning Abraham, and they escorted Abraham and his party out of Egypt (Gen 12:20). This "order" defines an action relevant to a specific situation. Sawñ can also connote "command" in the sense of the establishment of a rule by which a subordinate is to act in every recurring similar situation. In the Garden of Eden (the first appearance of this word in the Bible), God "commanded" ("set down the rule"): "Of every tree of the garden thou mayest freely eat:
" (Gen 2:16). In this case, the word does not contain the content of the action but focuses on the action itself. One of the recurring formulas in the Bible is "X did all that Y commanded him", e.g., Ruth "did according to all that her mother-in-law bade her" (Ruth 3:6). This means that she carried out Naomi's "orders." A similar formula, "X did just as Y commanded," is first found in Num 32:25, where the sons of Reuben and Gad say to Moses that they "will do as my lord commandeth." These formulas indicate the accomplishment of, or the intention to accomplish, the "orders" of a superior.

The verb sawĂą can be used of a commission or charge, such as the act of "commanding," "telling," or "sending" someone to do a particular task. In Gen 32:4, Jacob "commissioned" his servants to deliver a particular message to his brother Esau. They acted as his emissaries. Jacob commissioned (literally, "commanded") his sons to bury him in the cave of Machpelah (Gen 49:30), and then he died. This "command" constituted a last will and testament, an obligation or duty. The verb again indicates, therefore, appointing someone to be one's emissary. The most frequent subject of this verb is God. However, He is not to be questioned or "commanded" to explain the work of His hands (Isa 45:11). He tells Israel that His "commands" are unique, requiring an inner commitment and not just external obedience, as the commands of men do (Gen 29:13). His "ordering" is given to Moses from above the mercy seat (Exod 25:22) and from His "commands" at Sinai (Lev 7:38; cf. Lev 17:1ff.). At other times when He "commands," the thing simply occurs; His word is active and powerful (Psa 33:9). He also issues "orders" through and to the prophets (Jer 27:4) who explain, apply, and speak His "commands" (Jer 1:17). ‹x,k“aßYnLŻDÆ%Ž‹ fż{CourtCourt Usage Number: 1
Strong's Number: H2691
Original Word: haser
Usage Notes: "court; enclosure." This word is related to a common Semitic verb that has two meanings: "to be present," in the sense of living at a certain place (encampment, residence, court), and "to enclose, surround, press together." In the Hebrew Old Testament, haser appears about 190 times; its usage is well-distributed throughout, except for the minor prophets. In some Hebrew dictionaries, the usage of haser as "settled abode," "settlement," or "village" is separated from the meaning "court." but most modern dictionaries identify only one root with two related meanings.

The first biblical occurrence of haser is in Gen 25:16: "These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations." Here haser is related to the first meaning of the root; this occurs less frequently than the usage meaning "court." The haser ("settlement") was a place where people lived without an enclosure to protect them. The word is explained in Lev 25:31: "But the houses of the villages which have no wall round about them shall be counted as the fields of the country: they may be redeemed, and they shall go out in the jubilee."

Haser signifies the "settlements" of semi-nomadic peoples: the Ishmaelites (Gen 25:16), the Avim (Deut 2:23), and Kedar (Isa 42:11). Haser also denotes a "settlement" of people outside the city wall. The cities of Canaan were relatively small and could not contain the whole population. In times of peace, residents of the city might build homes and workshops for themselves outside the wall and establish a separate quarter. If the population grew, the king or governor often decided to enclose the new quarter by surrounding it with a wall and incorporating the section into the existing city, in order to protect the population from bandits and warriors. Jerusalem gradually extended its size westward; at the time of Hezekiah, it had grown into a large city. Huldah the prophetess lived in such a development, known in Hebrew as the mishneh: "
 she dwelt in Jerusalem in the Second Quarter" (2Kings 22:14, rsv).

The Book of Joshua includes Israel's victories in Canaan's major cities as well as the suburbs: "Ain, Remmon, and Ether, and Ashan; four cities and their villages 
" (Josh 19:7; cf. Josh 15:45, 47; Josh 21:12).

The predominant usage of haser is "court," whether of a house, a palace, or the temple. Each house generally had a courtyard surrounded by a wall or else one adjoined several homes: "Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man's house in Bahurim, which had a well in his court; whither they went down" (2Sam 17:18). Solomon's palace had several "courts", an outer "court," an "enclosed space" around the palace, and a "court" around which the palace, and a "court" around which the palace was built. Similarly, the temple had various courts. The psalmist expressed his joy in being in the "courts" of the temple, where the birds built their nests (Psa 84:3); "For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness" (Psa 84:10). God's people looked forward to the thronging together of all the people in God's "courts": "
 in the courts of the Lord's house, in the midst of thee, O Jerusalem" (Psa 116:19).

The Septuagint translations are: aule ("courtyard; farm; house; outer court; palace"), epaulis ("farm; homestead; residence"), and kome ("village; small town"). The kjv gives these translations: "court; village; town."Ÿ5eüeCountCount Usage Number: 1
Part of Speech: Verb
Strong's Number: H5608
Original Word: sapar
Usage Notes: "to number, count, proclaim, declare." The relationship of this verb to similar verbs in other languages is greatly debated, but it does occur in Ugaritic, Ethiopic, and Old South Arabic. Attested in all periods of biblical Hebrew, it appears about 110 times.

In the basic verbal form this verb signifies "to number or count." This meaning is in its first biblical appearance, Gen 15:5: "Look now toward heaven, and tell the stars, if thou be able to number them
." Here the counting is a process which has no completion in view. In Lev 15:13 the emphasis is on a completed task: "And when [the man with the discharge becomes cleansed]; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh
." Another nuance of this usage is "to count up" or "to take a census": "And David's heart smote him after that he had numbered the people" (2Sam 24:10). The verb is also used of assigning persons to particular jobs: "And Solomon told out threescore and ten thousand men to bear burdens
" (2Chron 2:2). Another special use appears in Ezra 1:8, where sapar means "to count out according to a list" as the recipient listens: "Even those [the temple furnishings] did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah." In Psa 56:8 the word signifies "taking account of," or being aware and concerned about each detail of: "Thou tellest my wanderings
." This verb can also mean "to measure," in the sense of what one does with grain: "And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number" (Gen 41:49). Finally, the verb sapar can represent recording something in writing, or enumerating. So, "the Lord shall count, when he writeth up the people, that this man was born there" (Psa 87:6). In about 90 instances this verb appears in an intensive form.

For the most part the verb in this form means "to recount," to orally list in detail. The one exception to this significance is Job 38:37: "Who can number the clouds in wisdom or who can stay the bottles of heaven
" In every other instance the verb signifies a vocal statement (listing or enumeration) of a series of given facts. In Gen 24:66 Eliezer, Abraham's servant, "told Isaac all things that he had done"; he gave him a summarized but complete account of his activities. Thus Isaac knew who Rebekah was, and why she was there, so he took her to be his wife. In a similar but somewhat different sense Jacob "told Laban" who he was, that he was from the same family (Gen 29:13). In this case the word represents something other than a report; it represents an account of Jacob's genealogy and perhaps of the events of his parents' lives. This emphasis on accurate recounting is especially prominent in Num 13:27, where the spies report back to Moses concerning what they saw in Palestine. Even more emphatic is Exod 24:3, where one word represents a detailed repetition of what Moses heard from God: "And Moses came and told the people all the words of the Lord, and all the judgments
." Again, in Isa 43:26 a detailed and accurate recounting is clearly in view. In this case the prophet has in mind the presentation of a law case: "Put me in remembrance: let us plead together: declare thou, that thou mayest be justified." Because of the predominant meaning presented above, Psa 40:5 could be translated: "If I would declare and speak of them, they would be too numerous to recount" (instead of "to count").

In at least one case the verb in the intensive stem means "to exhibit," "to recount or list in detail by being a living example." This meaning first appears in Exod 9:16, where God tells Moses to say to Pharaoh: "And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H4557
Original Word: mispar

Usage Notes: "measure; (a certain) number; account." This noun occurs about 132 times. Mispar can mean "measure" (quantity) as in Gen 41:49. In Gen 34:30, the first biblical occurrence, the word refers to "a certain number, they shall gather themselves together against me, and slay me
." The word means "account" (what is set forth in a detailed report) in Judg 7:15.

Usage Number: 3
Strong's Number: H5612
Original Word: seper

Usage Notes: "book; tablet." This noun occurs in Akkadian, Phoenician, and Aramaic (including biblical Aramaic), and in all periods of biblical Hebrew. It occurs 187 times in the Old Testament. Basically this word represents something one writes upon. So in Exod 17:14 "the Lord said unto Moses, Write this for a memorial in a book." In Isa 30:8 seper represents a tablet. In Gen 5:1 (the first biblical occurrence of this word) it signifies something that has been written upon, or a written record: "This is the book of the generations of Adam." Such a written document may be a summary of God's law (Exod 24:7). During the monarchy seper came to represent a letter (2Sam 11:14). Even later it means a king's written decree sent throughout his empire (Esth 1:22). Usually the word means "book" (Exod 32:32), a complete record of whatever one wants to preserve accurately. Often this word can signify the way a people writes, the written language or script (Isa 29:11).

Usage Number: 4
Strong's Number: H5608
Original Word: sapar

Usage Notes: "scribe." Sapar, which occurs about 50 times in biblical Hebrew, appears also in Akkadian, Ugaritic, and Aramaic. In the early monarchy the chief "scribe" was the highest court official next to the king (2Sam 8:17). His job was to receive and evaluate all royal correspondence, to answer the unimportant and give the rest to the proper officer or to the king himself. He also wrote and/or composed royal communications to those within the kingdom. There was probably an entire corps of lesser scribes under his direction. As a highly trusted official he was sometimes involved in counting and managing great influxes of royal revenue (2Kings 12:10) and in certain diplomatic jobs (2Kings 19:2). Later sapar represented the Jewish official in the Persian court who was responsible for Jewish belongings (Ezra 7:11). In the post-exilic community this word came to mean someone who was learned in the Old Testament Scripture and especially the Mosaic Law (the Pentateuch; Ezra 7:6). The word first occurs in Judg 5:14, where its meaning is debated. The nasb translates it "office"; some scholars translate it "scribe" (kjv, "they that handle the pen of the writer"). Some other nouns are related to the verb sapar. Three of them occur only once: separ, "numbering or census" (2Chron 2:17); siprĂą, "book" (Psa 56:8); seporĂą, "number of sum" (Psa 71:15).fd%Ÿ9Counsel (To)Counsel (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3289
Original Word: ya‘as

Usage Notes: "to advise, counsel consult." Used throughout the history of the Hebrew language, this verb occurs in the Hebrew Old Testament approximately 80 times. Ya‘as is found first in Exod 18:19, where Jethro says to his son-in-law Moses: "I will give thee counsel, and God shall be with thee." The word is found only one other time in the Hexateuch, and that is in Num 24:14: "I will advise you" (nasb, rsv, "I will let you know": jb, "let me warn you"; neb, "I will warn you"). While ya‘as most often describes the "giving of good advice," the opposite is sometimes true. A tragic example was the case of King Ahaziah of Judah, whose mother "was his counselor to do wickedly" (2Chron 22:3). The idea of "decision" is expressed in Isa 23:9: "The Lord of hosts hath purposed it" (rsv, neb, nasb, "planned it"; jb, "decision").

Usage Number: 2
Part of Speech: Noun
Strong's Number: H3289
Original Word: ya‘as

Usage Notes: "counselor." Perhaps the most familiar use of this root is the noun form found in the messianic passage, Isa 9:6. On the basis of the syntax involved, it is probably better to translate the familiar "Wonderful Counselor" (nasb, tev) as "Wonder-Counsellor" (jb, nab) or "Wonder of a Counsellor." The neb renders it "in purpose wonderful." Another possibility is that of separating the terms: "Wonderful, Counselor" (kjv).

Usage Number: 3
Strong's Number: H3289
Original Word: ya‘as

Usage Notes: "those who give counsel." Ya‘as is frequently used in its participle form, "those who give counsel," especially in connection with political and military leaders (2Sam 15:12; 1Chr 13:1).™Cord Usage Number: 1
Strong's Number: H2256
Original Word: hebel
Usage Notes: "cord; rope; tackle; measuring line; measurement; allotment; portion; region." Cognates of this word appear in Aramaic, Syriac, Ethiopic, Arabic, and Akkadian. The word appears about 50 times in the Old Testament.

Hebel primarily means "cord" or "rope." "Then she let them down by a rope through the window, for her house was built into the city wall" (Josh 2:15, rsv). The word is used of "tent ropes" in Isa 33:20: "
 A tabernacle that shall not be taken down 
 neither shall any of the cords thereof be broken." A ship's "tackle" is the meaning of hebel in Isa 33:23.

Used figuratively, hebel emphasizes "being bound." in 1Ki 20:31, we read that the Syrians who fled into Aphek proposed to put sackcloth on their heads as a sign of repentance for attacking Israel, and to put "ropes" about their necks as a sign of submission to Israel's authority. Snares used "cords" or "ropes," forming a web or a noose into which the prey stepped and was caught. In this manner, the wicked would be caught by God (Job 18:10). In many passages, death is pictured as a hunter whose trap has been sprung and whose quarry is captured by the "cords" of the trap: "The cords of Sheol entangled me; the snares of death confronted me" (2Sam 22:6, rsv).

In other cases, the thing that "binds" is good: "I drew them with cords of a man, with bands of love 
" (Hos 11:4). Eccl 12:6 pictures human life as being held together by a silver "cord."

A "cord" could be used as a "measuring line": "And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive" (2Sam 8:2). This meaning of hebel also occurs in Psa 78:55: "
 and [He] divided them an inheritance by line." Compare Mic 2:5: "Therefore thou shalt have none that shall cast a cord by lot in the congregation of the Lord." The act referred to by Micah appears in Psa 16:6 as an image of one's life in general: "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage."

hebel also means "the thing measured or allotted": "For the Lord's portion is his people; Jacob is the lot of his inheritance" (Deut 32:9). Here the use is clearly figurative, but in 1Chr 16:18 the "portion" of Israel's inheritance is a concrete "measured thing"; this nuance first appears in Josh 17:5. In passages such as Deut 3:4, the word is used of a "region" or "a measured area": "
 Threescore cities, all the region of Argob, the kingdom of Og in Bashan." The word may refer to a group of people, describing them as that which is tied together, "a band": "
 Thou shalt meet a company of prophets coming down from the high place
" (1Sam 10:5).nbĄUCopperCopper Usage Number: 1
Strong's Number: H5178
Original Word: nehoshet

Usage Notes: "copper; bronze; bronze chains." Cognates of this word appear in Phoenician, Aramaic, Arabic, and Ethiopic. It is attested about 136 times in biblical Hebrew and in all periods. Nehoshet basically means "copper." This word refers to the metal ore: "A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig [copper]" (Deut 8:9). The word can also represent the refined ore: "And Zillah, she also bare Tubal-cain, an instructor of every artificer in copper [kjv, "brass"; nasb, "bronze"] and iron" (Gen 4:22).

Inasmuch as it was a semiprecious metal, nehoshet is sometimes listed as a spoil of war (2Sam 8:8). In such passages, it is difficult to know whether the reference is to copper or to copper mixed with tin (i.e., bronze). Certainly, "bronze" is intended in 1Sa 17:5, where nehoshet refers to the material from which armor is made. Bronze is the material from which utensils (Lev 6:21), altars (Exod 38:30), and other objects were fashioned. This material could be polished (1Kings 7:45) or shined (Ezra 8:27). This metal was less valuable than gold and more valuable than wood (Isa 60:17). Still another meaning of nehoshet appears in Judg 16:21: "But the Philistines took [Samson], and put out his eyes, and brought him down to Gaza, and bound him with fetters of [bronze]; and he did grind in the prison house." Usually, when the word has this meaning it appears in the dual form (in the singular form only in Lam 3:7).

Deut 28:23 uses nehoshet to symbolize the cessation of life-giving rain and sunshine: "And thy heaven that is over thy head shall be [bronze], and the earth that is under thee shall be iron."“1a!ŠSContinuityContinuity Usage Number: 1
Part of Speech: Noun
Strong's Number: H8548
Original Word: tamĂźd

Usage Notes: "continuity." TamĂźd is often used as a noun. In Num 4:7, the word is used with "bread," literally meaning "the bread of continuity" (nasb, "the continual bread") or the bread that is "always there." In other groups of passages, the word emphasizes "regular repetition": for example, Exod 29:42 mentions, literally, "the burnt offering of continuity" (nasb, "continual burnt offering"), or the offering made every morning and evening. The "daily sacrifice" of Dan 8:11 is also this continual burnt offering.

The non-religious usage indicates that tamĂźd describes "continuity in time," in the sense of a routine or habit. TamĂźd may also have the connotation of a routine that comes to an end when the job is completed: "And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search" (Ezek 39:14).

Usage Number: 2
Part of Speech: Adverb
Strong's Number: H8548
Original Word: tamĂźd
Usage Notes: "continually; at all times; ever." A cognate of this word appears in Arabic.

The word is used as an adverb meaning "continually." In its first occurrence, tamüd represents "uninterrupted action": "And thou shalt set upon the table showbread before me always" (Exod 25:30). In Jer 6:7, we read: "
 Before me continually is grief and wounds." In many passages, tamüd bears the nuance of "regular repetition": "Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even 
" (Exod 29:38-39).

In poetic usage, tamĂźd is found in the context of a fervent religious expression: "Mine eyes are ever toward the Lord; for he shall pluck my feet out of the net" (Psa 25:15). It may express a firm belief in God's faithfulness: "Withhold not thou thy tender mercies from me, O Lord: let thy loving-kindness and thy truth continually preserve me" (Psa 40:11).™`#ČContinuallyContinually Usage Number: 1
Part of Speech: Adverb
Strong's Number: H8548
Original Word: tamĂźd
Usage Notes: "always; continually; regularly." This word comes from a root that means "to measure." The root is found in Assyrian, Aramaic, Arabic, and Phoenician. TamĂźd occurs 100 times in all parts of the Old Testament. It signifies what is to be done regularly or continuously without interruption.

Tamüd is first used in Exod 25:30. "And thou shalt set upon the table showbread before me always" (kjv; nasb, "at all times"). Sometimes the continuity is explained by what follows, as in Isa 21:8: "
 My lord, I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights."

Because of his covenant with Jonathan, David said to Mephibosheth: "
 and you shall eat at my table regularly" (2Sam 9:7; cf. 2Sam 9:10, nasb; kjv, "continually"; rsv, "always").

TamĂźd occurs most frequently of the daily rituals in the tabernacle and temple: "Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually" (Exod 29:38). The variety in the English versions indicates that both ideas, regularity and continuousness, are present in the Hebrew word. In this passage, tamĂźd indicates that these rituals were to be performed regularly and without interruption for the duration of the old covenant.

The word is also used of God. It describes His visible presence at the tabernacle: "So it was always: the cloud covered it by day, and the appearance of fire by night" (Num 9:16). It describes His care for His people: "
 let thy loving-kindness and thy truth continually preserve me" (Psa 40:11); "And the Lord shall guide thee continually 
" (Isa 58:11.)

Tamüd is also used of Jerusalem: "
 thy walls are continually before me" (Isa 49:16). The word describes man's response to God: "I have set the Lord always before me" (Psa 16:8); "
 his praise shall continually be in my mouth" (Psa 34:1); "So I shall keep thy law continually, for ever and ever" (Psa 119:44). In contrast, Israel is "a people that provoketh me to anger continually to my face" (Isa 65:3). Finally, it is said of Zion eschatologically: "Therefore thy gates shall be open continually; they shall not be shut day nor night" (Isa 60:11).

Usage Number: 2
Part of Speech: Adjective
Strong's Number: H8548
Original Word: tamĂźd

Usage Notes: "continual." In Exod 30:7-8, Aaron is commanded to burn incense morning and evening when he trims the lamps. He is told to offer "
 a perpetual incense before the Lord throughout your generations" (kjv). The same Hebrew expression is used often of priestly functions (cf. Num 28:6; Ezek 46:15).Q_-ŸConsumed (To Be)Consumed (To Be) Usage Number: 1
Part of Speech: Verb
Strong's Number: H8552
Original Word: tamam
Usage Notes: "to be complete, finished, perfect, spent, sound, used up, have integrity." Found in both ancient and modern Hebrew, this word also exists in ancient Ugaritic. Tamam is found approximately 60 times in the Hebrew Old Testament in its verbal forms.

The basic meaning of this word is that of "being complete" or "finished," with nothing else expected or intended. When it was said that the temple was "finished" (1Kings 6:22), this meant that the temple was "complete," with nothing else to add. Similarly, when the notation is made in Job 31:40, "The words of Job are ended [finished]," this indicates that the cycle of Job's speeches is "complete." Tamam is sometimes used to express the fact that something is "completed" or "finished" with regard to its supply. Thus, money that is all spent is "finished" or "exhausted" (Gen 47:15, 18). Jeremiah was given bread daily until "all the bread in the city [was] spent [exhausted]" (Jer 37:21). When a people came "to a full end" "consumed" or completely destroyed." To "consume" the filthiness out of the people (Ezek 22:15) meant "to destroy it" or "to make an end of it."

Tamam sometimes expresses moral and ethical "soundness": "Then shall I be upright" (Psa 19:13), says the psalmist, when God helps him to keep God's Law.

Usage Number: 2
Part of Speech: Adjective
Strong's Number: H8535
Original Word: tam

Usage Notes: "perfect." When the adjectival form tam is used to describe Job (Job 1:1), the meaning is not that he was really "perfect" in the ultimate sense, but rather that he was "blameless" (rsv) or "had integrity." °cÈCĐ8ü0 9ÚÁ°ˆnDeal WithDeal With Usage Number: 1
Strong's Number: H1580
Original Word: gamal

Usage Notes: "to deal out, deal with, wean, ripen." Found in both biblical and modern Hebrew, this word occurs 35 times in the Hebrew Old Testament. While the basic meaning of the word is "to deal out, with," the wide range of meaning can be seen in its first occurrence in the biblical text: "And the child grew, and was weaned
" (Gen 21:8).

Gamal is used most frequently in the sense of "to deal out to," such as in Prov 31:12: "She will do him good and not evil
." The word is used twice in 1Sa 24:17: "
Thou hast rewarded me good, whereas I have rewarded thee evil." The psalmist rejoices and sings to the Lord "because he hath dealt bountifully with me" (Psa 13:6). This word can express ripening of grapes (Isa 18:5) or bearing ripe almonds (Num 17:8).ˆm'Deal Out (To)Deal Out (To) Usage Number: 1
Strong's Number: H1580
Original Word: gamal

Usage Notes: "to deal out, deal with, wean, ripen." Found in both biblical and modern Hebrew, this word occurs 35 times in the Hebrew Old Testament. While the basic meaning of the word is "to deal out, with," the wide range of meaning can be seen in its first occurrence in the biblical text: "And the child grew, and was weaned
" (Gen 21:8).

Gamal is used most frequently in the sense of "to deal out to," such as in Prov 31:12: "She will do him good and not evil
." The word is used twice in 1Sa 24:17: "
Thou hast rewarded me good, whereas I have rewarded thee evil." The psalmist rejoices and sings to the Lord "because he hath dealt bountifully with me" (Psa 13:6). This word can express ripening of grapes (Isa 18:5) or bearing ripe almonds (Num 17:8).ą\lĆ7DayDay Usage Number: 1
Strong's Number: H3117
Original Word: yĂŽm
Usage Notes: "daylight; day; time; moment; year." This word also appears in Ugaritic, extrabiblical Hebrew or Canaanite (e.g., the Siloam inscription), Akkadian, Phoenician, and Arabic. It also appears in post-biblical Hebrew. Attested at every era of biblical Hebrew, yĂŽm occurs about 2,304 times.

Yîm has several meanings. The word represents the period of "daylight" as contrasted with nighttime: "While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease" (Gen 8:22). The word denotes a period of twenty-four hours: "And it came to pass, as she spake to Joseph day by day 
" (Gen 39:10). Yîm can also signify a period of time of unspecified duration: "And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made" (Gen 2:3). In this verse, "day" refers to the entire period of God's resting from creating this universe. This "day" began after He completed the creative acts of the seventh day and extends at least to the return of Christ. Compare Gen 2:4: "These are the generations of the heavens and of the earth when they were created, in the day [beyîm] that the Lord God made the earth and the heavens
" Here "day" refers to the entire period envisioned in the first six days of creation. Another nuance appears in Gen 2:17, where the word represents a "point of time" or "a moment": "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day [beyîm] that thou eatest thereof thou shalt surely die." Finally, when used in the plural, the word may represent "year": "Thou shalt therefore keep this ordinance in his season from year to year [yamüm]" (Exod 13:10).

There are several other special nuances of yîm when it is used with various prepositions. First, when used with ke ("as," "like"), it can connote "first": "And Jacob said, Sell me this day [first] thy birthright" (Gen 25:31). It may also mean "one day," or "about this day": "And it came to pass about this time, that Joseph went into the house to do his business
" (Gen 39:11). On Joseph's lips, the phrase connotes "this present result" (literally, "as it is this day"): "But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive" (Gen 50:20). Adonijah used this same phrase to represent "today": "Let king Solomon swear unto me today that he will not slay his servant
" (1Kings 1:51). Yet another nuance appears in 1Sa 9:13: "Now therefore get you up; for about this time ye shall find him." When used with the definite article ha, the noun may mean "today" (as it does in Gen 4:14) or refer to some particular "day" (1Sam 1:4) and the "daytime" (Neh 4:16).

The first biblical occurrence of yĂŽm is found in Gen 1:5: "And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day." The second use introduces one of the most debated occurrences of the world, which is the duration of the days of creation. Perhaps the most frequently heard explanations are that these "days" are 24 hours long, indefinitely long (i.e., eras of time), or logical rather than temporal categories (i.e., they depict theological categories rather than periods of time). The "day of the Lord" is used to denote both the end of the age (eschatologically) or some occurrence during the present age (non-eschatologically). It may be a day of either judgment or blessing, or both (cf. Isa 2).

It is noteworthy that Hebrew people did not divide the period of daylight into regular hourly periods, whereas nighttime was divided into three watches (Exod 14:24; Judg 7:19). The beginning of a "day" is sometimes said to be dusk (Esth 4:16) and sometimes dawn (Deut 28:66-67).«Pk!ŚCurse (To)Curse (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H7043
Original Word: qalal
Usage Notes: "to be trifling, light, swift; to curse." This wide-ranging word is found in both ancient and modern Hebrew, in ancient Akkadian, and (according to some) in ancient Ugaritic. The word occurs about 82 times in the Hebrew Old Testament. As will be seen, its various nuances grow out of the basic idea of being "trifling" or "light" with somewhat negative connotations involved.

Qalal is found for the first time in Gen 8:8: "
 to See if the waters had subsided 
" (rsv). Other English versions translate: "abated" (kjv, nasb); "dried up" (jb); "had lessened" (neb); "had gone down" (tev). All of these terms indicate a lessening of what had existed.

The idea of "to be swift" is expressed in the Hebrew comparative form. So, Saul and Jonathan "were swifter than eagles" (2Sam 1:23, literally, "more than eagles they were light"). A similar idea is expressed in 1Sa 18:23: "And David said, Seemeth it to you a light thing to a king's son-in-law 
"

Qalal frequently includes the idea of "cursing" or "making little or contemptible": "And he that curseth [belittles] his father, or his mother, shall surely be put to death" (Exod 21:17). "To curse" had the meaning of an "oath" when related to one's gods: "And the Philistine cursed David by his gods" (1Sam 17:43). The negative aspect of "non-blessing" was expressed by the passive form: "
 the sinner being a hundred years old shall be accursed [by death]" (Isa 65:20). Similar usage is reflected in: "
 Their portion is cursed in the earth 
" (Job 24:18).

The causative form of the verb sometimes expressed the idea of "lightening, lifting a weight": "
 Peradventure he will lighten his hand from off you 
" (1Sam 6:5); "
 so shall it be easier for thyself 
" (Exod 18:22).

Usage Number: 2
Strong's Number: H779
Original Word: ’arar
Usage Notes: "to curse." This root is found in South Arabic, Ethiopic, and Akkadian. The verb occurs 60 times in the Old Testament.

The first occurrence is in Gen 3:14: "Thou [the serpent] art cursed above all cattle," and Gen 3:17: "Cursed is the ground for thy [Adam's] sake." This form accounts for more than half of the occurrence. It is a pronouncement of judgment on those who break covenant, as: "Cursed is the man who 
" (twelve times in Deut 27:15-26).

"Cursed" is usually parallel with "bless." The two "curses" in Gen 3 are in bold contrast to the two blessings ("And God blessed them 
") in Gen 1. The covenant with Abraham includes: "I will bless that bless thee, and curse [different root] him that curseth thee 
" (Gen 12:3). Compare Jeremiah's "Cursed be the man that trusteth in man" and "Blessed is the man that trusteth in the Lord" (Jer 17:5, 7). Pagans used the power of "cursing" to deal with their enemies, as when Balak sent for Balaam: "Come 
, curse me this people" (Num 22:6). Israel had the ceremonial "water that causeth the curse" (Num 5:18ff.).

God alone truly "curses." It is a revelation of His justice, in support of His claim to absolute obedience. Men may claim God's "curses" by committing their grievances to God and trusting in His righteous judgment (cf. Psa 109:26-31). The Septuagint translates ’arar by epikataratos, its compounds and derivatives, by which it comes into the New Testament. "Curse" in the Old Testament is summed up in the statement: "Cursed be the man that obeyeth not the words of this covenant 
" (Jer 11:3). The New Testament responds: "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree 
" (Gal 3:13).

Usage Number: 3
Part of Speech: Noun
Strong's Number: H423
Original Word: ’alñ
Usage Notes: "curse; oath." Cognates of this word appear in Phoenician and Arabic. The 36 Old Testament occurrences of this noun appear in every period of biblical literature.

In distinction from ’arar ("to curse by laying an anathema on someone or something") and qalal ("to curse by abusing or by belittling"), ’alĂą basically refers to "the execution of a proper oath to legalize a covenant or agreement." As a noun, ’alĂą refers to the "oath" itself: "Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath" (Gen 24:41, the first occurrence). The "oath" was a "curse" on the head of the one who broke the agreement. This same sense appears in Lev 5:1, referring to a general "curse" against anyone who would give false testimony in a court case. So ’alĂą functions as a "curse" sanctioning a pledge or commission, and it can close an agreement or covenant. On the other hand, the word sometimes represents a "curse" against someone else, whether his identity is known or not.‘mjŁUCubitCubit Usage Number: 1
Strong's Number: H520
Original Word: ’ammñ

Usage Notes: "cubit." This word has cognates in Akkadian, Ugaritic, and Aramaic. It appears about 245 times in biblical Hebrew and in all periods, but especially in Exod. 25-27; 37-38 (specifications of the tabernacle); 1 Kings 6-7 (the specifications of Solomon's temple and palace); and Ezek. 40-43 (the specifications of Ezekiel's temple). In one passage, ’ammñ means "pivot": "And the posts [literally, "sockets"] of the door moved at the voice of him that cried 
" (Isa 6:4).

In almost every other occurrence, the word means "cubit," the primary unit of linear measurement in the Old Testament. Some scholars maintain that Israel's system of linear measurement was primarily based on the Egyptian system. In view of the history of Israel, this is a reasonable position. A "cubit" ordinarily was the distance from one's elbow to the tip of the middle finger. Since this distance varied from individual to individual, the "cubit" was a rather imprecise measurement. Yet the first appearance of ’ammĂą (Gen 6:15) refers to the measurement of Noah's ark, which implies that the word must refer to a more precise length than the ordinary "cubit." There was an official "cubit" in Egypt. In fact, there were both a shorter "cubit" (17.6 inches) and a longer "cubit" (20.65 inches). The Siloam inscription states that the Siloam tunnel was 1,200 "cubits" long. This divided by its measurement in feet (1,749) demonstrates that as late as Hezekiah's day (cf. 2Chron 32:4) the "cubit" was about 17.5 inches or the shorter Egyptian cubit. Ezekiel probably used the Babylonian "cubit" in describing the temple. The Egyptian shorter cubit is only about three inches shorter than the longer cubit; on the other hand, the Babylonian shorter cubit was about four-fifths the length of the official royal "cubit," about a handbreadth shorter. "And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long by the cubit and a handbreadth
" (Ezek 40:5). In other words, it was the width of seven palms rather than six.•Qi«Cry (To)Cry (To) Usage Number: 1
Strong's Number: H6817
Original Word: sa‘aq

Usage Notes: "to cry, cry out, call." Found in both biblical and modern Hebrew, this word has the sense of "to shout, yell." The word is a close parallel to the very similar sounding word, za‘aq, also translated "to cry." The verb sa‘aq is found about 55 times in the Hebrew Old Testament. The word occurs for the first time in Gen 4:10: "The voice of thy brother's blood crieth unto me from the ground."

This word is often used in the sense of "crying out" for help. Sometimes it is man "crying out" to man: "
 the people cried to Pharaoh for bread 
" (Gen 41:55). More often it is man "crying" to God for help: "
 and the children of Israel cried out unto the Lord" (Exod 14:10). The prophets always spoke sarcastically of those who worship idols: "
 One shall cry unto him, yet can he not answer 
" (Isa 46:7). This word is frequently used to express "distress" or "need": "
 He cried with a great and exceeding bitter cry 
" (Gen 27:34).

Usage Number: 2
Strong's Number: H2199
Original Word: za‘aq

Usage Notes: "to cry, cry out, call." This term is found throughout the history of the Hebrew language, including modern Hebrew. The word occurs approximately 70 times in the Hebrew Old Testament. Its first occurrence is in the record of the suffering of the Israelite bondage in Egypt: "
 and the children of Israel sighed by reason of the bondage, and they cried [for help] 
" (Exod 2:23).

Za‘aq is perhaps most frequently used to indicate the "crying out" for aid in time of emergency, especially "crying out" for divine aid. God often heard this "cry" for help in the time of the judges, as Israel found itself in trouble because of its backsliding (Judg 3:9, 15; Judg 6:7; Judg 10:10). The word is used also in appeals to pagan gods (Judg 10:14; Jer 11:12; Jonah 1:5). That za‘aq means more than a normal speaking volume is indicated in appeals to the king (2Sam 19:28). The word may imply a "crying out" in distress (1Sam 4:13), a "cry" of horror (1Sam 5:10), or a "cry" of sorrow (2Sam 13:19). Used figuratively, it is said that "the stone shall cry out of the wall" (Hab 2:11) of a house that is built by means of evil gain.żuh#ÿYCreate (To)Create (To) Usage Number: 1
Strong's Number: H1254
Original Word: bara’

Usage Notes: "to create, make." This verb is of profound theological significance, since it has only God as its subject. Only God can "create" in the sense implied by bara’. The verb expresses creation out of nothing, an idea seen clearly in passages having to do with creation on a cosmic scale: "In the beginning God created the heaven and the earth" (Gen 1:1; cf. Gen 2:3; Isa 40:26; Isa 42:5). All other verbs for "creating" allow a much broader range of meaning; they have both divine and human subjects, and are used in contexts where bringing something or someone into existence is not the issue. Bara’ is frequently found in parallel to these other verbs, such as ‘asĂą, "to make" (Isa 41:20; Isa 43:7; Isa 45:7, 12; Amos 4:13), yasar, "to form" (Isa 43:1, 7; Isa 45:7; Amos 4:13), and kĂ»n, "to establish." A verse that illustrates all of these words together is Isa 45:18: "For thus saith the Lord that created [bara’] the heavens; God himself that formed [yasar] the earth and made [‘asĂą] it; he hath established [kĂ»n] it, he created [bara’] it not in vain, he formed [yasar] it to be inhabited: I am the Lord; and there is none else." The technical meaning of bara’ (to "create out of nothing") may not hold in these passages; perhaps the verb was popularized in these instances for the sake of providing a poetic synonym. Objects of the verb include the heavens and earth (Gen 1:1; Isa 40:26; Isa 42:5; Isa 45:18; Isa 65:17); man (Gen 1:27; Gen 5:2; Gen 6:7; Deut 4:32; Psa 89:47; Isa 43:7; Isa 45:12); Israel (Isa 43:1; Mal 2:10); a new thing (Jer 31:22); cloud and smoke (Isa 4:5); north and south (Psa 89:12); salvation and righteousness (Isa 45:8); speech (Isa 57:19); darkness (Isa 45:7); wind (Amos 4:13); and a new heart (Psa 51:10). A careful study of the passages where bara’ occurs shows that in the few non-poetic uses (primarily in Genesis), the writer uses scientifically precise language to demonstrate that God brought the object or concept into being from previously nonexistent material.

Especially striking is the use of bara’ in Isaiah 40-65. Out of 49 occurrences of the verb in the Old Testament, 20 are in these chapters. Because Isaiah writes prophetically to the Jews in Exile, he speaks words of comfort based upon God's past benefits and blessings to His people. Isaiah especially wants to show that, since Yahweh is the Creator, He is able to deliver His people from captivity. The God of Israel has created all things: "I have made [‘asñ] the earth, and created [bara’] man upon it: I, even, my hands, have stretched out the heavens, and all their host have I commanded" (Isa 45:12). The gods of Babylon are impotent nonentities (Isa 44:12-20; Isa 46:1-7), and so Israel can expect God to triumph by effecting a new creation (Isa 43:16-21; Isa 65:17-25).

Though a precisely correct technical term to suggest cosmic, material creation from nothing, bara’ is a rich theological vehicle for communicating the sovereign power of God, who originates and regulates all things to His glory.
Usage Number: 2
Strong's Number: H7069
Original Word: qanĂą

Usage Notes: "to get, acquire, earn." These basic meanings are dominant in the Old Testament, but certain poetic passages have long suggested that this verb means "create.". In Gen 14:19, Melchizedek blessed Abram and said: "Blessed be Abram by God Most High, maker [kjv, "processor"] of heaven and earth" (rsv). Gen 14:22 repeats this divine epithet. Deut 32:6 makes this meaning certain in that qanĂą is parallel to ‘asĂą, "to make": Is he not your father, who created (qanĂą) you, who made (‘asĂą) you and established (kĂ»n) you" (rsv). Psa 78:54; Psa 139:13; and Prov 8:22-23 also suggest the idea of creation. The cognate languages usually follow the Hebrew in the basic meaning of "to get, acquire." Ugaritic, however, attests the meaning "create." In fact, qny is the primary Ugaritic term to express creation. The close relationship of Hebrew and Ugaritic and the contextual meaning of qanĂą as "create" in the Old Testament passages cited above argue for the use of qanĂą as a synonym for "create" along with bara’, ‘asĂą, and yasar.

Usage Number: 3
Strong's Number: H6213
Original Word: ‘asñ
Usage Notes: "to create, do, make." This verb, which occurs over 2600 times in the Old Testament, is used as a synonym for "create" only about 60 times. There is nothing inherent in the word to indicate the nature of the creation involved; it is only when ‘asñ is parallel to bara’ that we can be sure that it implies creation.

Unfortunately, the word is not attested in cognate languages contemporary with the Old Testament, and its etymology is unclear. Because ‘asñ describes the most common of human (and divine) activities, it is ill-suited to communicate theological meaning, except where it is used with bara’ or other terms whose technical meanings are clearly established. The most instructive occurrences of ‘asñ are in the early chapters of Genesis. Gen 1:1 uses the verb bara’ to introduce the Creation account, and Gen 1:7 speaks of its detailed execution: "And God made [‘asñ] the firmament
." Whether or not the firmament was made of existing material cannot be determined, since the passage uses only ‘asñ. but it is clear that the verb expresses creation, since it is used in that context and follows the technical word bara’. The same can be said of other verses in Gen 1:16 (the lights of heaven); Gen 1:25; Gen 3:1 (the animals); Gen 1:31; Gen 2:2 (all his work); and Gen 6:6 (man). In Gen 1:26-27, however, ‘asñ must mean creation from nothing, since it is used as a synonym for bara’. The text reads, "Let us make [‘asñ] man in our image, after our likeness
 So God created [bara’] man in his own image
" Similarly, Gen 2:4 states: "These are the generations of the heavens and of the earth when they were created [bara’], in the day that the Lord God made [‘asñ] the earth and the heavens." Finally, Gen 5:1 equates two as follows: "In the day that God created [bara’] man, in the likeness of God made [‘asñ] he him." The unusual juxtaposition of bara’ and ‘asñ in Gen 2:3 refers to the totality of creation, which God had "created" by "making."

It is unwarranted to overly refine the meaning of ‘asĂą to suggest that it means creation from something, as opposed to creation from nothing. Only context can determine its special nuance. It can mean either, depending upon the situation.ž5gđ_CovenantCovenant Usage Number: 1
Strong's Number: H1285
Original Word: berĂźt

Usage Notes: "covenant; league; confederacy." This word is most probably derived from an Akkadian root meaning "to fetter"; it has parallels in Hittite, Egyptian, Assyrian, and Aramaic. BerĂźt is used over 280 times and in all parts of the Old Testament. The first occurrence of the word is in Gen 6:18: "But with thee [Noah] will I establish my covenant."

The kjv translates berüt fifteen times as "league": "
 Now therefore make ye a league with us" (Josh 9:6). These are all cases of political agreement within Israel (2Sam 3:12-13, 21; 2Sa 5:3) or between nations (1Kings 15:19). Later versions may use "covenant," "treaty," or "compact," but not consistently. In Judg 2:2, the kjv has: "And ye shall make no league with the inhabitants of this land
." The command had been also given in Exod 23:32; Exod 34:12-16; and Deut 7:2-6, where the kjv has "covenant."

The kjv translates berüt as "covenant" 260 times. The word is used of "agreements between men," as Abraham and Abimelech (Gen 21:32): "Thus they made a covenant at Beer-sheba
." David and Jonathan made a "covenant" of mutual protection that would be binding on David's descendants forever (1Sam 18:3; 1Sa 20:8, 16-18, 42). In these cases, there was "mutual agreement confirmed by oath in the name of the Lord." Sometimes there were also material pledges (Gen 21:28-31).

Ahab defeated the Syrians: "So he made a covenant with [Ben-hadad], and sent him away" (1Kings 20:34). The king of Babylon "took of the king's seed [Zedekiah], and made a covenant with him, and hath taken an oath of him
" (Ezek 17:13, niv, "treaty"). In such "covenants," the terms were imposed by the superior military power; they were not mutual agreements.

In Israel, the kingship was based on "covenant": "
 David made a covenant [kjv, "league"] with them [the elders of Israel] in Hebron before the Lord
" (2Sam 5:3). The "covenant" was based on their knowledge that God had appointed him (2Sam 5:2); thus they became David's subjects (cf. 2Kings 11:4, 17).

The great majority of occurrences of berüt are of God's "covenants" with men, as in Gen 6:18 above. The verbs used are important: "I will establish my covenant" (Gen 6:18), literally, "cause to stand" or "confirm." "I will make my covenant" (Gen 17:2, rsv). "He declared to you his covenant" (Deut 4:13). "My covenant which I commanded them
" (Josh 7:11). "I have remembered my covenant. Wherefore 
I will bring you out from under the burdens of the Egyptians" (Exod 6:5-6). God will not reject Israel for their disobedience so as "to destroy them utterly, and to break my covenant with them 
" (Lev 26:44). "He will not 
 forget the covenant 
 which he sware unto them" (Deut 4:31). The most common verb is "to cut [karat] a covenant," which is always translated as in Gen 15:18: "The Lord made a covenant with Abram." This use apparently comes from the ceremony described in Gen 15:9-17 (cf. Jer 34:18), in which God appeared as "a smoking furnace, and a burning lamp [flaming torch] that passed between those pieces" (Gen 15:17). These verbs make it plain that God takes the sole initiative in covenant making and fulfillment.

"Covenant" is parallel or equivalent to the Hebrew words dabar ("word"), hoq ("statue"), piqqud ("precepts", Psa 103:18, nasb), ‘edñ ("testimony", Psa 25:10), tîrñ ("law", Psa 78:10), and hesed ("lovingkindness", Deut 7:9, nasb). These words emphasize the authority and grace of God in making and keeping the "covenant," and the specific responsibility of man under the covenant. The words of the "covenant" were written in a book (Exod 24:4, 7; Deut 31:24-26) and on stone tablets (Exod 34:28).

Men "enter into (Deut 29:12) or "join" (Jer 50:5) God's "covenant." They are to obey (Gen 12:4) and "observe carefully" all the commandments of the "covenant" (Deut 4:6). but above all, the "covenant" calls Israel to "love the Lord thy God with all thine heart, and with all thy soul, and with all thy might" (Deut 6:5). God's "covenant" is a relationship of love and loyalty between the Lord and His chosen people. "
 If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people 
 and ye shall be unto me a kingdom of priests, and a holy nation" (Exod 19:5-6). "All the commandments
 shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord sware unto your fathers" (Deut 8:1). In the "covenant, " man's response contributes to covenant fulfillment; yet man's action is not causative. God's grace always goes before and produces man's response. Occasionally, Israel "made a covenant before the Lord, to walk after the Lord, and to keep his commandments 
, to perform the words of this covenant that were written in this book" (2Kings 23:3). This is like their original promise: "All that the Lord hath spoken we will do" (Exod 19:8; Exod 24:7). Israel did not propose terms or a basis of union with God. They responded to God's "covenant."

The wholly gracious and effective character of God's "covenant" is confirmed in the Septuagint by the choice of diatheke to translate berĂźt. A diatheke is a will that distributes one's property after death according to the owner's wishes. It is completely unilateral. In the New Testament, diatheke occurs 33 times and is translated in the kjv 20 times as "covenant" and 13 times as "testament." In the rsv and the nasb, only "covenant" is used.
The use of "Old Testament" and "New Testament" as the names for the two sections of the Bible indicates that God's "covenant" is central to the entire book. The Bible relates God's "covenant" purpose, that man be joined to Him in loving service and know eternal fellowship with Him through the redemption that is in Jesus Christ. önujĆB6,s&$ Aóö“zv%§aDestroy (To)Destroy (To) Usage Number: 1
Strong's Number: H8045
Original Word: shamad

Usage Notes: "to destroy, annihilate, exterminate." This biblical word occurs also in modern Hebrew, with the root having the connotation of "religious persecution" or "forced conversion." Shamad is found 90 times in the Hebrew Old Testament, the first time in Gen 34:30: "I shall be destroyed."

This word always expresses complete "destruction" or "annihilation." While the word is often used to express literal "destruction" of people (Deut 2:12; Judg 21:16), shamad frequently is part of an open threat or warning given to the people of Israel, promising "destruction" if they forsake God for idols (cf. Deut 4:25-26). This word also expresses the complete "destruction" of the pagan high places (Hos 10:8) of Baal and his images (2Kings 10:28). When God wants to completely "destroy," He will sweep "with the [broom] of destruction" (Isa 14:23).

Usage Number: 2
Strong's Number: H7843
Original Word: shahat

Usage Notes: "to corrupt, spoil, ruin, mar, destroy." Used primarily in biblical Hebrew, this word has cognate forms in a few other Semitic languages such as Aramaic and Ethiopic. It is used about 150 times in the Hebrew Bible and is found first in Gen 6, where it is used 4 times in reference to the "corruption" that prompted God to bring the Flood upon the earth (Gen 6:11-12, 17).

Anything that is good can be "corrupted" or "spoiled," such as Jeremiah's loincloth (Jer 13:7), a vineyard (Jer 12:10), cities (Gen 13:10), and a temple (Lam 2:6). Shahat has the meaning of "to waste" when used of words that are inappropriately spoken (Prov 23:8). In its participial form, the word is used to describe a "ravening lion" (Jer 2:30, rsv) and the "destroying angel" (1Chron 21:15). The word is used as a symbol for a trap in Jer 5:26. Shahat is used frequently by the prophets in the sense of "to corrupt morally" (Isa 1:4; Ezek 23:11; Zeph 3:7).ŠKu%•Despise (To)Despise (To) Usage Number: 1
Strong's Number: H3988
Original Word: ma’as

Usage Notes: "to reject, refuse, despise." This verb is common in both biblical and modern Hebrew. It occurs about 75 times in the Hebrew Old Testament and is found for the first time in Lev 26:15: "
 If ye shall despise [rsv, "spurn"] my statutes
."

God will not force man to do His will, so He sometimes must "reject" him: "Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me
" (Hos 4:6). Although God had chosen Saul to be king, Saul's response caused a change in God's attitude: "Because thou hast rejected the word of the Lord, he hath also rejected thee from being king" (1Sam 15:23).

As a creature of free choice, man may "reject" God: "
 Ye have despised the Lord which is among you" (Num 11:20). At the same time, man may "reject" evil (Isa 7:15-16). When the things that God requires are done with the wrong motives or attitudes, God despises such actions: "I hate, I despise your feast days 
" (Amos 5:21). Purity of heart and attitude are more important to God than perfection and beauty of ritual.‹`t-—%Desolate (To Be)Desolate (To Be) Usage Number: 1
Strong's Number: H8074
Original Word: shamem

Usage Notes: "to be desolate, astonished, appalled, devastated, ravaged." This verb is found in both biblical and modern Hebrew. It occurs approximately 90 times in the text of the Hebrew Old Testament. Shamem does not occur until Lev 26:22: "Your high ways shall be desolate." Interestingly, the word occurs 25 times in the Book of Ezekiel alone, which may reflect either Ezekiel's times or (more likely) his personality.

Just how the meanings "be desolate," "be astonished," and "be appalled" are to be connected with each other is not clear. In some instances, the translator must make a subjective choice. For example, after being raped by her half-brother, Tamar is said to have remained in her brother Absalom's house, "desolate" (2Sam 13:20). However, she surely was "appalled" at what Amnon had done. Also, the traditional expression, "to be desolated," sometimes means much the same as "to be destroyed" (cf. Amos 7:9; Ezek 6:4).

Shamem often expresses the idea of to "devastate" or "ravage": "I will destroy her vines" (Hos 2:12). What one sees sometimes is so horrible that it "horrifies" or "appalls": "Mark me, and be astonished, and lay your hand upon your mouth [i.e., be speechless]" (Job 21:5).ŒLs#™Depart (To)Depart (To) Usage Number: 1
Strong's Number: H5265
Original Word: nasa‘

Usage Notes: "to journey, depart, set out, march." Found throughout the development of the Hebrew language, this root is also found in ancient Akkadian. The word is used nearly 150 times in the Hebrew Bible. It occurs for the first time in Gen 11:2, where nasa‘ refers to the "migration" (rsv) of people to the area of Babylon. It is probably the most common term in the Old Testament referring to the movement of clans and tribes. Indeed, the word is used almost 90 times in the Book of Numbers alone, since this book records the "journeying" of the people of Israel from Sinai to Canaan.

This word has the basic meaning of "pulling up" tent pegs (Isa 33:20) in preparation for "moving" one's tent and property to another place; thus it lends itself naturally to the general term of "traveling" or "journeying." Samson is said to have "pulled up" the city gate and posts (Judg 16:3), as well as the pin on the weaver's loom (Judg 16:14). Nasa‘ is used to describe the "movement" of the angel of God and the pillar of cloud as they came between Israel and the pursuing Egyptians at the Sea of Reeds (Exod 14:19). In Num 11:31, the word refers to the "springing up" (neb) of the wind that brought the quail to feed the Israelites in the wilderness. Nasa‘ lends itself to a wide range of renderings, depending upon the context.«@rÖyDepartDepart Usage Number: 1
Part of Speech: Verb
Strong's Number: H5375
Original Word: nasa’
Usage Notes: "to remove, depart, carry away." This verb occurs in all Semitic languages including biblical Aramaic and in all periods of Hebrew. The Bible attests this Hebrew word about 650 times.

The meaning "to lift up" or "to bear" is seen, for example, in Gen 7:17 (the first occurrence of this word), where it is reported that the waters "lifted up" the ark. A special use of this emphasis occurs in Job 6:2, where Job prays that his trouble be laid ("lifted up") in the balances because he believes his trouble far outweighs his sin. Then there is the sense "to bear up" or "to support," as a loaded donkey "bears up" his load (Gen 45:23). Then, too, nasa’ can be used of bearing something away, David and his men "took away" the abandoned Philistine idols; they lifted them up, bore them, and carried them away (2Sam 5:21, rsv). This same nuance is applied to marriage, or taking a wife (Ruth 1:4). The same expression means to steal (or plunder) a wife (Judg 21:23). The phrase "lift up
heads" sometimes means "to take a census" (kjv, "to number"), the Lord told Moses to "lift up" the heads of the sons of Israel (Exod 30:12). This latest phrase may well be an evidence of direct influence from the Akkadian language.

Often nasa’ is used as a part of a gesture, for example, "to lift up" one's hand. This gesture can be hostile (2Sam 20:21), a part of taking an oath (Exod 6:8), something done while praying (Psa 28:9) and signaling (Isa 49:22). "To lift up the head" can mean to be or declare independence in power and control (Judg 8:28). The same phrase can be used of being free (2Kings 25:27; cf. Gen 40:13), while losing one's head can mean dying (cf. Gen 40:19). To "lift one's face" means to be able to look someone straight in the eye, to have a clear conscience toward someone or with reference to something (2Sam 2:22), or to anticipate that things will go well (Job 22:26). God says He will "accept" Lot's request; He reassures Lot that things will go the way he wants them to (Gen 19:21). This phrase can mean "to be well disposed toward" or "to respect" (2Kings 3:14), and "to be biased in favor of" (Job 13:8). God's "raising His face on one" means that He will show one His favor (Num 6:26). To raise one's eyes is to see (Gen 13:10) and to lust for someone (Gen 39:7).

Nasa’ can also be used with words for sounds and verbal communication. "To lift" one's voice often means to wail (Gen 21:16). It can also mean to call out loudly (Judg 9:7), to speak (a proverb; Num 23:7), to declare (an oracle; 2Kings 9:25), to slander (Psa 15:3), to carry (a false rumor; Exod 23:1), and to speak a name (Exod 20:7).

This verb can be used with "soul," in the sense "to lift up" one's soul. This means "to hand oneself over to" or "to be dependent on" something, the poor man "lifts up his soul" to his wages (Deut 24:15).

Sometimes nasa’ means "to support", Gen 13:6 says the land could not support, or provide enough sustenance for, Abraham's and Lot's parties.

The Bible speaks of bearing sin and iniquity in Exod 28:38, where it is said that Aaron "may bear the iniquity of the holy things"; the sin of the holy things will be on Aaron, who is "holy to the Lord" (v. 36). In Gen 18:24 Abraham pleads with God to spare Sodom and Gomorrah and to bear away the sin of the place.

Usage Number: 2
Part of Speech: Noun
Strong's Number: H5387
Original Word: nasü’

Usage Notes: "(elected) chief." This noun appears 130 times, and it refers to one lifted up publicly: "
Twelve princes shall he beget, and I will make him a great nation" (Gen 17:20; cf. Num 1:44).

Several other related nouns occur less frequently. Massa’ appears 45 times as "load" or "bearing" (Num 11:11) and 21 times as "utterance" (2Kings 9:25). Mas’et, which occurs 16 times, refers to the "action of lifting up" (cf. Psa 141:2) and to "something lifted up" (Gen 43:34). S(e)et occurs 14 times, with 2 senses: (1) a "lifting up," such as an "uprising" (Job 41:25), and "dignity" (Gen 49:3); and (2) something that is "lifted up," such as a swelling or blotch (Lev 13:2). Nesü’üm occurs 4 times with the meaning "damp, fog, hovering clouds" (Jer 10:13). Both massa’ñ (Isa 30:27) and sü’ (Job 20:6) occur only once.Ń q%ąDeliver (To)Deliver (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H5414
Original Word: natan
Usage Notes: "to deliver, give, place, set up, lay, make, do." This verb occurs in the different Semitic languages in somewhat different forms. The form natan occurs not only in Aramaic (including in the Bible) and in Hebrew (in all periods). The related forms nadanu (Akkadian) and yatan (Phoenician) are also attested. These verbs occur about 2,010 times in the Bible.

First, natan represents the action by which something is set going or actuated. Achsah asked her father Caleb to "give" her a blessing, such as a tract of land with abundant water, as her dowry; she wanted him to "transfer" it from his possession to hers (Josh 15:19). There is a technical use of this verb without an object: Moses instructs Israel to "give" generously to the man in desperate need (Deut 15:10). In some instances, natan can mean to "send forth," as in "sending forth" a fragrance (Song 1:12). When used of a liquid, the word means to "send forth" in the sense of "spilling," for example, to spill blood (Deut 21:8).

Natan also has a technical meaning in the area of jurisprudence, meaning to hand something over to someone, for example, "to pay" (Gen 23:9) or "to loan" (Deut 15:10). A girl's parent or someone else in a responsible position may "give" her to a man to be his wife (Gen 16:3), as well as presenting a bride price (Gen 34:12) and dowry (1Kings 9:16). The verb also is used of "giving" or "granting" a request (Gen 15:2).

Sometimes, natan can be used to signify "putting" ("placing") someone into custody (2Sam 14:7) or into prison (Jer 37:4), or even of "destroying" something (Judg 6:30). This same basic sense may be applied to "dedicating" ("handing over") something or someone to God, such as the first-born son (Exod 22:29). Levites are those who have been "handed over" in this way (Num 3:9). This word is used of "bringing reprisal" upon someone or of "giving" him what he deserves; in some cases, the stress is on the act of reprisal (1Kings 8:32), or bringing his punishment on his head.

Natan can be used of "giving" or "ascribing" something to someone, such as "giving" glory and praise to God (Josh 7:19). Obviously, nothing is passed from men to God; nothing is added to God, since He is perfect. This means, therefore, that a worshiper recognizes and confesses what is already His. Another major emphasis of natan is the action of "giving" or "effecting" a result. For example, the land will "give" ("yield") its fruit (Deut 25:19). In some passages, this verb means "to procure" ("to set up"), as when God "gave" ("procured, set up") favor for Joseph (Gen 39:21). The word can be used of sexual activity, too, emphasizing the act of intercourse or "one's lying down" with an animal (Lev 18:23). God "placed" (literally, "gave") the heavenly lights into the expanse of the heavens (Gen 1:17, the first occurrence of the verb). A garland is "placed" (literally, "given") upon one's head (Prov 4:9). The children of Israel are commanded not to "set up" idols in their land.

A third meaning of natan is seen in Gen 17:5: "
For a father of many nations have I made [literally, "given"] thee." There are several instances where the verb bears this significance.

Usage Number: 2
Original Word: natan

Usage Notes: Natan has a number of special implications when used with bodily parts, for example, "to give" or "turn" a stubborn shoulder (Neh 9:29). Similarly, compare expressions such as "turning [giving] one's face" (2Chron 29:6). To "turn [give] one's back" is to flee (Exod 23:27). "Giving one's hand" may be no more than "putting it forth," as in the case of the unborn Zarah (Gen 38:28). This word can also signify an act of friendship as when Jehonadab "gave his hand" (instead of a sword) to Jehu to help him into the chariot (2Kings 10:15); an act of oath-taking, as when the priests "pledged" ("gave their hands") to put away their foreign wives (Ezra 10:19); and "making" or "renewing" a covenant, as when the leaders of Israel "pledged" themselves ("gave their hands") to follow Solomon (1Chron 29:24).

"To give something into someone's hand" is to "commit" it to his care. So after the Flood, God "gave" the earth into Noah's hand (Gen 9:2). This phrase is used to express the "transfer of political power," such as the divine right to rule (2Sam 16:8). Natan is used especially in a military and judicial sense, meaning "to give over one's power or control," or to grant victory to someone; so Moses said god would "give" the kings of Canaan into Israel's hands (Deut 7:24). "To give one's heart" to something or someone is "to be concerned about it"; Pharaoh was not "concerned" about ("did not set his heart to") Moses' message from God (Exod 7:23). "To put [give] something into one's heart" is to give one ability and concern to do something; thus God "put" it in the heart of the Hebrew craftsmen to teach others (Exod 36:2).

"To give one's face to" is to focus one's attention on something, as when Jehoshaphat was afraid of the alliance of the Transjordanian kings and "set [his face] to seek the Lord" (2Chron 20:3). This same phrase can merely mean "to be facing someone or something" (cf. Gen 30:40). "To give one's face against" is a hostile action (Lev 17:10). Used with lipnĂȘ (literally, "before the face of"), this verb may mean "to place and object before" or to "set it down before" (Exod 30:6). It may also mean "to put before" (Deut 11:26), "to smite" (cf. Deut 2:33), or "to give as one's possession" (Deut 1:8).

Usage Number: 3
Strong's Number: H3467
Original Word: yasha‘

Usage Notes: "to deliver, help." Apart from Hebrew, this root occurs only in a Moabite inscription. The verb occurs over 200 times in the Bible. For example: "For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not" (Isa 30:15).

Usage Number: 4
Part of Speech: Noun
Strong's Number: H3444
Original Word: yeshĂ»â€˜Ăą

Usage Notes: "deliverance." This noun appears 78 times in the Old Testament, predominantly in the Book of Psalms (45 times) and Isaiah (19 times). The first occurrence is in Jacob's last words: "I have waited for thy salvation, O Lord" (Gen 49:18). "Salvation" in the Old Testament is not understood as a salvation from sin, since the word denotes broadly anything from which "deliverance" must be sought: distress, war, servitude, or enemies. There are both human and divine delivers, but the word yeshĂ»â€˜Ăą rarely refers to human "deliverance." A couple of exceptions are when Jonathan brought respite to the Israelites from the Philistine pressure (1Sam 14:45), and when Joab and his men were to help one another in battle (2Sam 10:11). "Deliverance" is generally used with God as the subject. He is known as the salvation of His people: "But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation" (Deut 32:15; cf. Isa 12:2). He worked many wonders in behalf of His people: "O sing unto the Lord a new song; for he hath done marvelous things: his right hand, and his holy arm, hath [worked salvation for him]" (Psa 98:1).

YeshĂ»â€˜Ăą occurs either in the context of rejoicing (Psa 9:14) or in the context of a prayer for "deliverance": "But I am poor and sorrowful: let thy salvation, O God, set me up on high" (Psa 69:29).

Habakkuk portrays the Lord's riding on chariots of salvation (Hab 3:8) to deliver His people from their oppressors. The worst reproach that could be made against a person was that God did not come to his rescue: "Many there be which say of my soul, there is no help for him in God [literally, "he has no deliverance in God"]" (Psa 3:2).

Many personal names contain a form of the root, such as Joshua ("the Lord is help"), Isaiah ("the Lord is help"), and Jesus (a Greek form of yeshĂ»â€˜Ăą).
Usage Number: 5
Strong's Number: H3468
Original Word: yesha‘

Usage Notes: "deliverance." This noun appears 36 times in the Old Testament. One appearance is in Psa 50:23: "Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I show the salvation of God."

Usage Number: 6
Strong's Number: H8668
Original Word: teshĂ»â€˜Ăą

Usage Notes: "deliverance." TeshĂ»â€˜Ăą occurs 34 times. One example is Isa 45:17: "But Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end."

The Septuagint translations are: soteria and soterion ("salvation; preservation; deliverance") and soter ("savior; deliverer"). The kjv gives these translations: "salvation; deliverance; help."‡-pŽSDeceitDeceit Usage Number: 1
Strong's Number: H7723
Original Word: shaw’

Usage Notes: "deceit; deception; malice; falsity; vanity; emptiness." The 53 occurrences of shaw’ are primarily in poetry. The basic meaning of this word is "deceit" or "deception," "malice," and "falsehood." This meaning emerges when shaw’ is used in a legal context: "Put not thine hand with the wicked to be an unrighteous witness" (Exod 23:1). Used in cultic contexts, the word bears these same overtones but may be rendered variously. For example, in Psa 31:6 the word may be rendered "vain" (kjv, "lying"), in the sense of "deceitful" (cf. Ezek 12:24). Eliphaz described the ungodly as those who trust in "emptiness" or "deception," though they gain nothing but emptiness as a reward for that trust (Job 15:31).ŁoÆ DeathDeath Usage Number: 1
Strong's Number: H4194
Original Word: mawet

Usage Notes: "death." This word appears 150 times in the Old Testament. The word mawet occurs frequently as an antonym of hayyüm ("life"): "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live
" (Deut 30:19). In the poetic language, mawet is used more often than in the historical books: Job-Proverbs (about 60 times), Joshua-Esther (about 40 times); but in the major prophets only about 25 times.

"Death" is the natural end of human life on this earth; it is an aspect of God's judgment on man: "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Gen 2:17). Hence all men die: "If these men die the common death of all men 
 then the Lord hath not sent me" (Num 16:29). The Old Testament uses "death" in phrases such as "the day of death" (Gen 27:2) and "the year of death" (Isa 6:1), or to mark an event as occurring before (Gen 27:7, 10) or after (Gen 26:18) someone's passing away.

"Death" may also come upon someone in a violent manner, as an execution of justice: "And if a man have committed a sin worthy of death and he be to be put to death, and thou hang him on a tree: his body shall not remain all night upon the tree
" (Deut 21:22-23). Saul declared David to be a "son of death" because he intended to have David killed (1Sam 20:31; cf. Prov 16:14). In one of his experiences, David composed a psalm expressing how close an encounter he had had with death: "When the waves of death compassed me, the floods of ungodly men made me afraid; the sorrows of hell compassed me about; the snares of death prevented me" (2Sam 22:5-6; cf. Psa 18:5-6). Isaiah predicted the Suffering Servant was to die a violent death: "And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth" (Isa 53:9).

Associated with the meaning of "death" is the meaning of "death by a plague." In a besieged city with unsanitary conditions, pestilence would quickly reduce the weakened population. Jeremiah alludes to this type of death as God's judgment on Egypt (Jer 43:11); note that "death" refers here to "death of famine and pestilence." Lamentations describes the situation of Jerusalem before its fall: "
Abroad the sword bereaveth, at home there is as death" (Lam 1:20; cf. also Jer 21:8-9).

Finally, the word mawet denotes the "realm of the dead" or Sheol. This place of death has gates (Psa 9:13; Psa 107:18) and chambers (Prov 7:27); the path of the wicked leads to this abode (Prov 5:5).

Isaiah expected "death" to be ended when the Lord's full kingship would be established: "He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it" (Isa 25:8). Paul argued on the basis of Jesus' resurrection that this event had already taken place (1Cor 15:54), but John looked forward to the hope of the resurrection when God would wipe away our tears (Rev 21:4).

Usage Number: 2
Original Word: temûtù

Usage Notes: means "death." One occurrence is in Psa 79:11: "Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die [literally, sons of death]" (cf. Psa 102:20).

Usage Number: 3
Original Word: mamĂŽt

Usage Notes: refers to "death." MamĂŽt appears in Jer 16:4: "They shall die of grievous deaths
" (cf. Ezek 28:8). Âg*bđV QšLJD[<01¶+Q$ő"€\É5DustDust Usage Number: 1
Strong's Number: H6083
Original Word: ‘apar

Usage Notes: "dust; clods; plaster; ashes." Cognates of this word appear in Ugaritic, Akkadian, Aramaic, Syriac, and Arabic. It appears about 110 times in biblical Hebrew and in all periods. This noun represents the "porous loose earth on the ground," or dust." In its first biblical occurrence, ‘apar appears to mean this porous loose earth: "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life 
" (Gen 2:7). In Gen 13:16, the word means the "fine particles of the soil": "And I will make thy [descendants] as the dust of the earth
." In the plural, the noun can mean "dust masses" or "clods" of earth: "
 While as yet he had not made the earth, nor the fields, nor the first clods [kjv, "highest part of the dust"; nasb, "dust"] of the world" (Prov 8:26).

‘Apar can signify "dry crumbled mortar or plaster": "And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into an unclean place
" (Lev 14:41). In Lev 14:42, the word means "wet plaster": "And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house." ‘Apar represents "finely ground material" in Deut 9:21: "And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount." ‘Apar can represent the "ashes" of something that has been burned: "And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the Lord all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them [outside] Jerusalem 
 and carried the ashes of them unto Bethel" (2Kings 23:4). In a similar use, the word represents the "ashes" of a burnt offering (Num 19:17).

The "rubble" of a destroyed city sometimes is called "dust": "And Ben-hadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me" (1Kings 20:10). In Gen 3:14 the serpent was cursed with "dust" as his perpetual food (cf. Isa 65:25; Mic 7:17). Another nuance arising from the characteristics of dust appears in Job 28:6, where the word parallels "stones." Here the word seems to represent "the ground": "The stones of it are the place of sapphires: and it hath dust of gold."

‘Apar may be used as a symbol of a "large mass" or "superabundance" of something. This use, already cited (Gen 13:16), appears again in its fulfillment in Num 23:10: "Who can count the dust of Jacob, and the number of the fourth part of Israel" "Complete destruction" is represented by ‘apar in 2Sa 22:43: "Then did I beat them as small as the dust of the earth: I did stamp them as the mire of the street
." In Psa 7:5, the word is used of "valuelessness" and "futility": "Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honor in the dust." To experience defeat is "to lick the dust" (Psa 72:9), and to be restored from defeat is "to shake oneself from the dust" (Isa 52:2). To throw "dust" ("dirt") at someone is a sign of shame and humiliation (2Sam 16:13), while mourning is expressed by various acts of self-abasement, which may include throwing "dust" or "dirt" on one's own head (Josh 7:6). Abraham says he is but "dust and ashes," not really important (Gen 18:27).

In Job 7:21 and similar passages, ‘apar represents "the earth" of the grave: "For now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be." This word is also used as a simile for a "widely scattered army": "
For the king of Syria had destroyed them, and had made them like the dust by threshing" (2Kings 13:7).‰O)“Drive Out (To)Drive Out (To) Usage Number: 1
Strong's Number: H5080
Original Word: nadah

Usage Notes: "to drive out, banish, thrust, move." This word is found primarily in biblical Hebrew, although in late Hebrew it is used in the sense of "to beguile." Nadah occurs approximately 50 times in the Hebrew Old Testament, and its first use is in the passive form: "And lest thou 
shouldest be driven to worship them
" (Deut 4:19). The implication seems to be that an inner "drivenness" or "drawing away," as well as an external force, was involved in Israel's potential turning toward idolatry.

Nadah expresses the idea of "being scattered" in exile, as in Jer 40:12: Even all the Jews returned out of all places whither they were driven
." Job complained that any resource he once possessed no longer existed, for it "is 
 driven quite from me" (Job 6:13). Evil "shepherds" or leaders did not lead but rather "drove away" and scattered Israel (Jer 23:2). The enemies of a good man plot against him "to thrust him down from his eminence" (Psa 62:4, rsv).Œ+˜QDreamDream Usage Number: 1
Part of Speech: Noun
Strong's Number: H2472
Original Word: halĂŽm
Usage Notes: "dream." This noun appears about 65 times and in all periods of biblical Hebrew.

The word means "dream." It is used of the ordinary dreams of sleep: "Then thou scarest me with dreams, and terrifiest me through vision 
" (Job 7:14). The most significant use of this word, however, is with reference to prophetic "dreams" and/or "visions." Both true and false prophets claimed to communicate with God by these dreams and visions. Perhaps the classical passage using the word in this sense is Deut 13:1ff.: "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass
" This sense, that a dream is a means of revelation, appears in the first biblical occurrence of halîm (or halîm): "But God came to Abimelech in a dream by night
" (Gen 20:3).

Usage Number: 2
Part of Speech: Verb
Strong's Number: H2492
Original Word: halam

Usage Notes: "to become healthy or strong; to dream." This verb, which appears 27 times in the Old Testament, has cognates in Ugaritic, Aramaic, Syriac, Coptic, Arabic, and Ethiopic. The meaning, "to become healthy," applies only to animals though "to dream" is used of human dreams. Gen 28:12, the first occurrence, tells how Jacob "dreamed" that he beheld a ladder to heaven.˜)°IDoorwayDoorway Usage Number: 1
Part of Speech: Noun
Strong's Number: H6607
Original Word: petah

Usage Notes: "doorway; opening; entrance; gate." This word appears 164 times in biblical Hebrew and in all periods. Petah basically represents the "opening through which one enters a building, tent, tower (fortress), or city." Abraham was sitting at the "doorway" of his tent in the heat of the day when his three heavenly visitors appeared (Gen 18:1). Lot met the men of Sodom at the "doorway" of his home, having shut the door behind him (Gen 19:6). Larger buildings had larger entryways, so in Gen 43:19 petah may be rendered by the more general word, "entrance." In Gen 38:14, petah may be translated "gateway": Tamar "sat in the gateway [kjv, "open place"]." Thus a petah was both a place to sit (a location) and an opening for entry (a passageway):"
 and the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle 
" (Exod 35:15).

There are a few notable special uses of petah. The word normally refers to a part of the intended construction plans of a dwelling, housing, or building; but in Ezek 8:8 it represents an "entrance" not included in the original design of the building: "
 When I had digged in the wall, behold a door." This is clearly not a doorway. This word may be used of a cave's "opening," as when Elijah heard the gentle blowing that signified the end of a violent natural phenomenon: " 
 He wrapped his face in his mantle, and went out, and stood in the entering in of the cave" (1Kings 19:13). In the plural form, petah sometimes represents the "city gates" themselves: "And her [Zion's] gates shall lament and mourn 
" (Isa 3:26). This form of the word is used as a figure for one's lips; in Mic 7:5, for example, the prophet mourns the low morality of his people and advises his hearers to trust no one, telling them to guard their lips (literally, the "openings" of their mouths). In its first biblical occurrence, petah is used figuratively. The heart of men is depicted as a house or building with the Devil crouching at the "entrance," ready to subdue it utterly and destroy its occupant (Gen 4:7).

Usage Number: 2
Part of Speech: Verb
Strong's Number: H6605
Original Word: patah

Usage Notes: "to open". This verb, which appears 132 times in the Old Testament, has attested cognates in Ugaritic, Akkadian, Arabic, and Ethiopic. The first occurrence is in Gen 7:11. Although the basic meaning of patah is "to open," the word is extended to mean "to cause to flow," "to offer for sale," "to conquer," "to surrender," "to draw a sword," "to solve [a riddle]," "to free." In association with min, the word becomes "to deprive of."Œb%™1Do Good (To)Do Good (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3190
Original Word: yatab

Usage Notes: "to be good, do well, be glad, please, do good." This word is found in various Semitic languages, and is very common in Hebrew, both ancient and modern. Yatab is found approximately 100 times in biblical Hebrew. This verbal form is found first in the story of Cain and Abel, where it is used twice in one verse: "If you do well, will not your countenance be lifted up and if you do not do well, sin is crouching at the door" (Gen 4:7, nasb).

Among other nuances of the verb are "to deal well" (Exod 1:20), "to play [a musical instrument] well" (1Sam 16:17), "to adorn, make beautiful" (2Kings 9:30), and "to inquire diligently" (Deut 17:4).

Usage Number: 2
Part of Speech: Adjective
Strong's Number: H2896
Original Word: tĂŽb

Usage Notes: "good." This word occurs some 500 times in the Bible. Its first occurrence is in Gen 1:4: "God saw that the light was good" (nasb). Good appraises each day's creative work as being "good", climaxing it with a "very good" on the sixth day (Gen 1:31).

As a positive term, the word is used to express many nuances of that which is "good," such as a "glad" heart (Judg 18:20), "pleasing" words (Gen 34:18), and a "cheerful" face (Prov 15:13).”w~#©]Divine (To)Divine (To) Usage Number: 1
Strong's Number: H7080
Original Word: qasam
Usage Notes: "to divine, practice divination." Cognates of this word appear in late Aramaic, Coptic, Syriac, Mandean, Ethiopic, Palmyran, and Arabic. This root appears 31 times in biblical Hebrew: 11 times as a verb, 9 times as a participle, and 11 times as a noun.

Divination was a pagan parallel to prophesying: "There shall not be found among you anyone who makes his son or daughter pass through the fire, one who uses divination
. For those nations, which you shall dispossess, listen to those who practice witchcraft and to diviners, but as for you the Lord your God has not allowed you to do so. The Lord your God will raise up for you a prophet like me from among you, from your countrymen; you shall listen to him" (Deut 18:10, 14-15, first occurrence.)

Qasam is a seeking after the will of the gods, in an effort to learn their future action or divine blessing on some proposed future action (Josh 13:22). It seems probable that the diviners conversed with demons (1Cor 10:20). The practice of divination might involve offering sacrifices to the deity on an altar (Num 23:1ff.). It might also involve the use of a hole in the ground, through which the diviner spoke to the spirits of the dead (1Sam 28:8). At other times, a diviner might shake arrows, consult with household idols, or study the livers of dead animals (Ezek 21:21). Divination was one of man's attempts to know and control the world and the future, apart from the true God. It was the opposite of true prophecy, which essentially is submission to God's sovereignty (Deut 18:14).

Perhaps the most perplexing uses of this word occur in Num. 22-23 and Prov 16:10, where it seems to be an equivalent of prophecy. Balaam was well-known among the pagans as a diviner; at the same time, he recognized Yahweh as his God (Num 22:18). He accepted money for his services and probably was not beyond adjusting the message to please his clients. This would explain why God, being angry, confronted him (Num 22:22ff.), even though God had told him to accept the commission and go with his escort (Num 22:20). It appears that Balaam was resolved to please his clients. Once that resolve was changed to submission, God sent him on his journey (Num 22:35).(}# ?Divide (To)Divide (To) Usage Number: 1
Strong's Number: H2505
Original Word: halaq

Usage Notes: "to divide, share, plunder, assign, distribute." Used throughout the history of Hebrew, this verb is probably reflected in the ancient Akkadian term for "field" i.e., that which is divided. The word is found approximately 60 times in the Hebrew Old Testament; it appears for the first time in Gen 14:15, where it is said that Abram "divided his forces" (rsv) as he rescued his nephew Lot from the enemy. Apparently, Abram was "assigning" different responsibilities to his troops as part of his strategy. The sense of "dividing" or "allotting" is found in Deut 4:19, where the sun, moon, and stars are said to have been "allotted" to all peoples by God. A similar use is seen in Deut 29:26, where God is said not to have "allotted" false gods to His people.

Halaq is used in the legal sense of "sharing" an inheritance in Prov 17:2. The word is used three times in reference to "sharing" the spoils of war in 1Sa 30:24. This verb describes the "division" of the people of Israel, as one half followed Tibni and the other half followed Omri (1Kings 16:21). The word halaq is also important in the description of the "dividing" of the land of Canaan among the various tribes and clans (Num 26:52-55).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H2506
Original Word: heleq

Usage Notes: "portion; territory." The noun form of halaq is used often in the biblical text. It has a variety of meanings, such as "booty" of war (Gen 14:24), a "portion" of food (Lev 6:17), a "tract" of land (Josh 18:5), a spiritual "possession" or blessing (Psa 73:26), and a chosen "pattern" or "life-style" (Psa 50:18).l|ŸMDistressDistress Usage Number: 1
Part of Speech: Noun
Strong's Number: H6869
Original Word: sarĂą

Usage Notes: "distress; straits." The 70 appearances of sarñ occur in all periods of biblical literature, although most occurrences are in poetry (poetical, prophetical, and wisdom literature). Sarñ means "straits" or "distress" in a psychological or spiritual sense, which is its meaning in Gen 42:21 (the first occurrence): "We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear
."

Usage Number: 2
Strong's Number: H6862
Original Word: sar

Usage Notes: "distress." This word also occurs mostly in poetry. In Prov 24:10, sar means "scarcity" or the "distress" caused by scarcity. The emphasis of the noun is sometimes on the feeling of "dismay" arising from a distressful situation (Job 7:11). In this usage the word sar represents a psychological or spiritual status. In Isa 5:30, the word describes conditions that cause distress: "
 If one look unto the land, behold darkness and sorrow
" (cf. Isa 30:20). This nuance appears to be the most frequent use represented by sar.

Usage Number: 3
Part of Speech: Verb
Strong's Number: H6887
Original Word: sarar

Usage Notes: "to wrap, tie up, be narrow, be distressed, be in pangs of birth." This verb, which appears in the Old Testament 54 times, has cognates in Aramaic, Syriac, Akkadian, and Arabic. In Judg 11:7, the word carries the meaning of "to be in distress."

Usage Number: 4
Part of Speech: Adjective
Strong's Number: H6862
Original Word: sar

Usage Notes: "narrow." Sar describes a space as "narrow" and easily blocked by a single person (Num 22:26).Š[{-•Dismayed (To Be)Dismayed (To Be) Usage Number: 1
Strong's Number: H2865
Original Word: hatat

Usage Notes: "to be dismayed, shattered, broken, terrified." Used primarily in the Hebrew Old Testament, this verb has been identified in ancient Akkadian and Ugaritic texts by some scholars. The word is used approximately 50 times in the Hebrew Old Testament and occurs for the first time in Deut 1:21 as Moses challenged Israel: "Do not fear or be dismayed" (rsv, neb, "afraid"; kjv, jb, "discouraged"). As here, hatat is often used in parallelism with the Hebrew term for "fear" (cf. Deut 31:8; Josh 8:1; 1Sa 17:11). Similarly, hatat is frequently used in parallelism with "to be ashamed" (Isa 20:5; Jer 8:9).

An interesting figurative use of the word is found in Jer 14:4, where the ground "is dismayed [kjv, "chapt"], for there was no rain." The meaning "to be shattered" is usually employed in a figurative sense, as with reference to the nations coming under God's judgment (Isa 7:8; Isa 30:31). The coming Messiah is to "shatter" or "break" the power of all His enemies (Isa 9:4).‰uz%“WDiscern (To)Discern (To) Usage Number: 1
Strong's Number: H5234
Original Word: nakar

Usage Notes: "to discern, regard, recognize, pay attention to, be acquainted with." This verb is found in both ancient and modern Hebrew. It occurs approximately 50 times in the Hebrew Old Testament. The first time nakar is used is in Gen 27:23. The basic meaning of the term is a "physical apprehension," whether through sight, touch, or hearing. Darkness sometimes makes "recognition" impossible (Ruth 3:14). People are often "recognized" their voices (Judg 18:3). Nakar sometimes has the meaning of "pay attention to," a special kind of "recognition": "Blessed be the man who took notice of you" (Ruth 2:19, rsv, kjv, "did take knowledge of"). This verb can mean "to be acquainted with," a kind of intellectual awareness: "
 Neither shall his place know him any more" (Job 7:10; cf. Psa 103:16). The sense of "to distinguish" is seen in Ezra 3:13: " 
 the people could not discern the noise of the shout of joy from the noise of the weeping of the people
."˜My±Die (To)Die (To) Usage Number: 1
Strong's Number: H4191
Original Word: mût
Usage Notes: "to die, kill." This verb occurs in all Semitic languages (including biblical Aramaic) from the earliest times, and in Egyptian. The verb occurs about 850 times in biblical Hebrew and in all periods.

Essentially, mût means to "lose one's life." The word is used of physical "death," with reference to both man and beast. Gen 5:5 records that Adam lived "nine hundred and thirty years: and he died." Jacob explains to Esau that, were his livestock to be driven too hard (fast), the young among them would "die" (Gen 33:13). At one point, this verb is also used to refer to the stump of a plant (Job 14:8). Occasionally, mût is used figuratively of land (Gen 47:19) or wisdom (Job 12:2). Then, too, there is the unique hyperbolic expression that Nabal's heart had "died" within him, indicating that he was overcome with great fear (1Sam 25:37).

In an intensive stem, this root is used of the last act inflicted upon one who is already near death. Thus Abimelech, his head having been cracked by a millstone, asked his armor-bearer to "kill" him (Judg 9:54). In the usual causative stem, this verb can mean "to cause to die" or "to kill"; God is the one who "puts to death" and gives life (Deut 32:39). Usually, both the subject and object of this usage are personal, although there are exceptions, as when the Philistines personified the ark of the covenant, urging its removal so it would not "kill" them (1Sam 5:11). Death in this sense may also be inflicted by animals (Exod 21:29). This word describes "putting to death" in the broadest sense, including war and judicial sentences of execution (Josh 10:26).

God is clearly the ultimate Ruler of life and death (cf. Deut 32:39). This idea is especially clear in the Creation account, in which God tells man that he will surely die if he eats of the forbidden fruit (Gen 2:17, the first occurrence of the verb). Apparently there was no death before this time. When the serpent questioned Eve, she associated disobedience with death (Gen 3:3). The serpent repeated God's words. but negated them (Gen 3:4). When Adam and Eve ate of the fruit, both spiritual and physical death came upon Adam and Eve and their descendants (cf. Rom 5:12). They experienced spiritual death immediately, resulting in their shame and their attempt to cover their nakedness (Gen 3:7). Sin and/or the presence of spiritual death required a covering, but man's provision was inadequate; so God made a perfect covering in the form of a promised redeemer (Gen 3:15) and a typological covering of animal skins (Gen 3:21).ˆ7x#]Devise (To)Devise (To) Usage Number: 1
Strong's Number: H2803
Original Word: hashab

Usage Notes: "to think, account, reckon, devise, plan." This word is found throughout the historical development of Hebrew and Aramaic. Found at least 120 times in the Hebrew Bible, hashab occurs in the text for the first time in Gen 15:6, where it was said of Abraham: "He believed the Lord; and he reckoned it to him as righteousness" (rsv). Here the term has the meaning of "to be imputed."

Frequently used in the ordinary sense of "thinking," or the normal thought processes (Isa 10:7; Isa 53:4; Mal 3:16), hashab also is used in the sense of "devising evil plans" (Gen 50:20; Jer 48:2). The word refers to craftsmen "inventing" instruments of music, artistic objects, and weapons of war (Exod 31:4; 2Chr 26:15; Amos 6:5).±SwăDeviseDevise Usage Number: 1
Part of Speech: Verb
Strong's Number: H2803
Original Word: hashab

Usage Notes: "to think, devise, purpose, esteem, count, imagine, impute." This word appears 123 times in the Old Testament, and it implies any mental process involved in planning or conceiving. Hashab can be translated as "devise" in association with the sense of "to think and reckon." A gifted person of God "devises" excellent works in gold and other choice objects (Exod 35:35). The word may deal with evil, as when Haman "devised" an evil plot against the Jewish people (Esth 8:3). David issued his prayer against those who "devise" evil toward him as a servant of the Lord (Psa 35:4), and the scoundrel "devises" perverse things in Prov 16:30. Other verses indicating an immoral intent behind the action of "devising" are Jer 18:11; Jer 18:18; Ezek 11:2.

The word may mean "think." Some "thought" to do away with David by sending him against the Philistines (1Sam 18:25); Judah "thought" Tamar to be a harlot (Gen 38:15); and Eli "thought" Hannah was drunk (1Sam 1:13). God repented of the evil concerning the judgment he "thought" to bring upon Israel (Jer 18:8). Those who fear the Lord may also "think" upon His name (Mal 3:16).

Hashab may be rendered "to purpose" or "esteem." God asked Job if he could tame the Leviathan, who "
esteemeth him as straw, and brass as rotten wood" (Job 41:27). A classic usage of "esteem" appears in Isa 53:3-4: "He [the Messiah] is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs
 Yet we did esteem him stricken, smitten of God, and afflicted." Some uses of "to purpose" have a malevolent intent. David's enemies have "purpose" to overthrow him (Psa 140:4). God repented of the evil He "purposed" to do concerning Israel (Jer 26:3), and perhaps the people will repent when they hear the evil God has "purposed" against the nation (Jer 36:3). On the other hand, God "purposes" evil against the land of the Chaldeans in His judgment after using them for the purification of His people, Israel (Jer 50:45). Translated as "count," the word is used in a number of ways. It had a commercial connotation, as when land was being redeemed and the price was established, based on the value of crops until the next year of Jubilee: "Then let him count the years of the sale thereof, and restore the overplus
" (Lev 25:27). The same idea concerns the provisions for the Levites when Israel offered their gifts to the Lord (Num 18:30). "Count" may imply "to be thought or reckoned." Bildad declared to Job, "Wherefore are we counted as beasts, and reputed vile in your sight" (Job 18:3). Those who seek to live for the Lord are "counted" as sheep for the slaughter (Psa 44:22). The foolish person, when he holds his peace, is "counted" as wise (Prov 17:28). A theological emphasis exists in God's reward of Abraham, when the patriarch believed God and His word: "And he believed in the Lord; and he counted it to him for righteousness" (Gen 15:6).

Most uses of hashab translated as "imagine" bear an evil connotation. Job chided his friends: "Do ye imagine to reprove words, and the speeches of one that is desperate
" (Job 6:26); David's enemies "imagined" a mischievous device (Psa 21:11); and Nahum complained of those who "imagine" evil against the Lord (Nah 1:11).

Other unique translations of hashab occur. In order to approach God, Asaph had to remember and "consider" the days of old (Psa 77:5). God had a controversy with Nebuchadnezzar, king of Babylon, because he "conceived" a plan against Him and His people (Jer 49:30). The prophet Amos cites people who "invent" instruments of music and enjoy it (Amos 6:5). Huram of Tyre sent a man to help Solomon in the building of the temple, who knew how to "find out" all the works of art, i.e., he could work of beauty (2Chron 2:14). Joseph had to remind his brethren that he did not seek to do them harm because they had sold him into slavery, since God "meant" it for the good of the preservation of Jacob's sons (Gen 50:20). Infrequently, hashab is translated as "impute": "And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abomination" (Lev 7:18). When an Israelite killed a sacrifice in any place except an appointed altar, the blood was "imputed" to that man; the substitute sacrifice would not atone for the offerer at all, and the offerer would bear his own guilt (Lev 17:4). David could praise God for forgiveness because the Lord will not "impute" iniquity after he had confessed his sin (Psa 32:2).

Usage Number: 2
Part of Speech: Adjective
Strong's Number: H2803
Original Word: hashab

Usage Notes: "cunning." This word is applied to those who performed "cunning" work with parts of the tabernacle: "And with him was Aholiab, son of Ahisamach,
an engraver, and a cunning workman
" (Exod 38:23). This meaning of hashab as "cunning" appears 11 times in Exodus. but this skill was more than human invention, it indicated how the Spirit of God imparts wisdom, understanding, and knowledge (cf. Exod 36:8; Exod 39:3). 1jŁRŹG±/~( ž —1ˆb )‘-Encounter (To)Encounter (To) Usage Number: 1
Strong's Number: H7122
Original Word: qara’

Usage Notes: "to encounter, befall." Qara’ represents an intentional confrontation, whereby one person is immediately before another person. This might be a friendly confrontation, in which friend intentionally "meets" friend; so the kings of the valley came out to "meet" Abram upon his return from defeating the marauding army of Chedorlaomer (Gen 14:17). A host may go forth to "meet" a prospective ally (Josh 9:11; 2Sa 19:15). In cultic contexts, one "meets" God or "is met" by God (Exod 5:3).

Qara’ may also be used of hostile "confrontation." In military contexts, the word often represents the "confrontation" of two forces to do battle (Josh 8:5); so Israel is told: "Prepare to meet thy God, O Israel" is told: "Prepare verb infrequently may represent an "accidental meeting," so it is sometimes translated "befall" (Gen 42:4).ˆ yEnchanterEnchanter Usage Number: 1
Strong's Number: H825
Original Word: ’ashshap
Usage Notes: "enchanter." Cognates of this word appear in Akkadian, Syriac, and biblical Aramaic (6 times). The noun appears only twice in biblical Hebrew, and only in the Book of Daniel. The vocation of asipu is known from earliest times in the Akkadian (Old Babylonian) society. It is not clear whether the asipu was an assistant to a particular order of Babylonian priests (masmasu) or an order parallel in function to the masmasu order. In either case, the asipu offered incantations to deliver a person from evil magical forces (demons). The sick often underwent actual surgery while the incantations were spoken.

In the Bible, ’ashshap first occurs in Dan 1:20: "And as for every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and enchanters (nasb, "conjurers") who were in his realm."› ¶ElderElder Usage Number: 1
Strong's Number: H2204,
Original Word: zaqen

Usage Notes: "old man; old woman; elder; old." Zaqen occurs 174 times in the Hebrew Old Testament as a noun or as an adjective. The first occurrence is in Gen 18:11; "Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women." In Gen 19:4, the word "old" is used as an antonym of "young": "But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young [na‘ar, "young man"], all the people from every quarter" (cf. Josh 6:21). A similar usage of zaqen and "young" appears in other Bible references: "But [Rehoboam] forsook the counsel of the old men, which they had given him, and consulted with the young men [yeled, "boy; child"] that were grown up with him
" (1Kings 12:8). "Then shall the virgin rejoice in the dance, both young men [bahĂ»r] and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow" (Jer 31:13). The "old man" is described as being advanced in days (Gen 18:11), as being satisfied with life or full of years. A feminine form of zaqen refers to an "old woman" ((zeqenĂą). The word zaqen has a more specialized use with the sense of "elder" (more than 100 times). The "elder" was recognized by the people for his gifts of leadership, wisdom, and justice. He was set apart to administer justice, settle disputes, and guide the people of his charge. Elders are also known as officers (shotrĂźm), heads of the tribes, and judges; notice the parallel usage. "Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them; I am old and stricken in age
" (Josh 23:2). The "elders" were consulted by the king, but the king could determine his own course of action (1Kings 12:8). In a given city, the governing council was made up of the "elders," who were charged with the well-being of the town: "And Samuel did that which the Lord spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably" (1Sam 16:4). The elders met in session by the city gate (Ezek 8:1). The place of meeting became known as the "seat" or "council" (kjv, "assembly") of the elders (Psa 107:32).

The Septuagint gives the following translations: presbytera ("man of old; elder; presbyter"), presbytes ("old man; aged man"), gerousia ("council of elders"). The kjv gives various translations of zaqen: "old; elder; old man; ancient." Note that the kjv distinguishes between "elder" and "ancient"; whenever the word zaqen does not apply to age or to rule, the kjv uses the word "ancient."

Zaqan means "beard." The word zaqan refers to a "beard" in Psa 133:2: "It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments
" The association of "old age" with a "beard" can be made, but should not be stressed. The verb zaqen ("to be old") comes from this noun.šRŃEat (To)Eat (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H398
Original Word: ’akal

Usage Notes: "to eat, feed, consume, devour." This verb occurs in all Semitic languages (except Ethiopic) and in all periods, from the early Akkadian to the latest Hebrew. The word occurs about 810 times in Old Testament Hebrew and 9 times in Aramaic. Essentially, this root refers to the "consumption of food by man or animals." In Gen 3:6, we read that Eve took of the fruit of the tree of the knowledge of good and evil and "ate" it.

The function of eating is presented along with seeing, hearing, and smelling as one of the basic functions of living, (Deut 4:28). "Eating," as every other act of life, is under God's control; He stipulates what may or may not be eaten (Gen 1:29). After the Flood, man was allowed to "eat" meat (Gen 9:3). but under the Mosaic covenant, God stipulated that certain foods were not to be "eaten" (Lev 11; Deut 14), while others were permissible. This distinction is certainly not new, inasmuch as it is mentioned prior to the Flood (Gen 7:2; cf. Gen 6:19). A comparison of these two passages demonstrates how the Bible can speak in general terms, with the understanding that certain limitations are included. Hence, Noah was commanded to bring into the ark two of every kind (Gen 6:19), while the Bible tells us that this meant two of every unclean and fourteen of every clean animal (Gen 7:2). Thus, Gen 9:3 implies that man could "eat" only the clean animals.

This verb is often used figuratively with overtones of destroying something or someone. So the sword, fire, and forest are said to "consume" men. The things "consumed" may include such various things as land (Gen 3:17), fields (Isa 1:7), offerings (Deut 18:1), and a bride's purchase price (Gen 31:15). ’Akal might also connote bearing the results of an action (Isa 3:10).

The word can refer not only to "eating" but to the entire concept "room and board" (2Sam 9:11, 13), the special act of "feasting" (Eccl 10:16), or the entire activity of "earning a living" (Amos 7:12; cf. Gen 3:19). In Dan 3:8 and Dan 6:24, "to eat one's pieces" is to charge someone maliciously. "To eat another's flesh," used figuratively, refers to tearing him to pieces or "killing him" (Psa 27:2), although ’akal may also be used literally, as when one "eats" human beings in times of serious famine (Lev 26:29). Eccl 4:5 uses the expression, "eat one's own flesh," for allowing oneself to waste away. Abstinence from eating may indicate deep emotional upset, like that which overcame Hannah before the birth of Samuel (1Sam 1:7). It may also indicate the religious self-denial seen in fasting.

Unlike the pagan deities (Deut 32:37-38), God "eats" no food (Psa 50:13); although as a "consuming" fire (Deut 4:24), He is ready to defend His own honor and glory. He "consumes" evil and the sinner. He will also "consume" the wicked like a lion (Hos 13:8). There is one case in which God literally "consumed" food, when He appeared to Abraham in the form of three "strangers" (Gen 18:8).

God provides many good things to eat, such as manna to the Israelites (Exod 16:32) and all manner of food to those who delight in the Lord (Isa 58:14), even the finest food (Psa 81:16). He puts the Word of God into one's mouth; by "consuming" it, it is taken into one's very being (Ezek 3:2).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H400
Original Word: ’okel

Usage Notes: "food," This word occurs 44 times in the Old Testament. ’Okel appears twice in Gen 41:35 with the sense of "food supply": "And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities." The word refers to the "food" in the cities." The word refers to the "food" of wild animals in Psa 104:21: "The young lions roar after their prey, and seek their meat from God." ’Okel is used for "food" given by God in Psa 145:15. The word may also be used for "food" as an offering, as in Mal 1:12. A related noun, ’oklĂą, also means "food." This noun has 18 occurrences in the Old Testament.°/àYEarthEarth Usage Number: 1
Strong's Number: H776
Original Word: ’eres

Usage Notes: "earth; land." This is one of the most common Hebrew nouns, occurring more than 2,500 times in the Old Testament. It expresses a world view contrary to ancient myths, as well as many modern theories seeking to explain the origin of the universe and the forces which sustain it.

’Eres may be translated "earth," the temporal scene of human activity, experience, and history. The material world had a beginning when God "made the earth by His power," "formed it," and "spread it out" (Isa 40:28; Isa 42:5; Isa 45:12, 18; Jer 27:5; Jer 51:15). Because He did so, it follows that "the earth is the Lord's" (Psa 24:1; Deut 10:1; Exod 9:29; Neh 9:6). No part of it is independent of Him, for "the very ends of the earth are His possession," including "the mountains," "the seas," "the dry land," "the depths of the earth" (Psa 2:8; Psa 95:4-5; Amos 4:13; Jonah 1:9).

God formed the earth to be inhabited (Isa 45:18). Having "authority over the earth" by virtue of being its Maker, He decreed to "let the earth sprout vegetation: of every kind" (Job 34:13; Gen 1:11). It was never to stop its productivity, for "while the earth stands, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease" (Gen 8:22). "The earth is full of God's riches" and mankind can "multiply and fill the earth and subdue it" (Psa 104:24; Gen 1:28; Gen 9:1). Let no one think that the earth is an independent, self-contained mechanism, for "the Lord reigns" as He "sits on the vault of the earth" from where "He sends rain on the earth" (Psa 97:1; Isa 40:22; 1Ki 17:14; Psa 104:4).

As "the eyes of the Lord run to and fro throughout the earth," He sees that "there is not a just man on earth" (Eccl 7:20). At an early stage, God endeavored to "blot out man
 from the face of the earth" (Gen 6:5-7). Though He relented and promised to "destroy never again all flesh on the earth," we can be sure that "He is coming to judge the earth" (Gen 7:16ff.; Psa 96:13). At that time, "the earth shall be completely laid waste" so that "the exalted people of the earth fade away" (Jer 10:10; Joel 2:10; Isa 33:3-6; Psa 75:8). but He also provides a way of escape for all who heed His promise: "Turn to me and be saved, all the ends of the earth" (Isa 45:22).

What the Creator formed "in the beginning" is also to have an end, for He will "create a new heaven and a new earth" (Isa 65:17; Isa 66:22).

The Hebrew word ’eres also occurs frequently in the phrase "heaven and earth" or "earth and heaven." In other words, the Scriptures teach that our terrestrial planet is a part of an all-embracing cosmological framework which we call the universe. Not the result of accident or innate forces, the unfathomed reaches of space and its uncounted components owe their origin to the Lord "who made heaven and earth" (Psa 121:2; Psa 124:8; Psa 134:3).

Because God is "the possessor of heaven and earth," the whole universe is to reverberate in the praise of His glory, which is "above heaven and earth" (Gen 14:19, 22; Psa 148:13). "Shout, O heavens and rejoice, O earth": "let the heavens be glad and let the earth rejoice" (Psa 49:13; Psa 96:11). Such adoration is always appropriate, for "whatever the Lord pleases, He does in heaven and in earth, in the seas and in all deeps" (Psa 135:6).

Usage Number: 2
Original Word: ’eres

Usage Notes: does not only denote the entire terrestrial planet, but is also used of some of the earth's component parts. English words like land, country, ground, and soil transfer its meaning into our language. Quite frequently, it refers to an area occupied by a nation or tribe. So we read of "the land of Egypt," "the land of the Philistines," "the land of Israel," "the land of Benjamin," and so on (Gen 47:13; Zech 2:5; 2Ki 5:2, 4; Judg 21:21). Israel is said to live "in the land of the Lord" (Lev 25:33ff.; Hos 9:13). When the people arrived at its border, Moses reminded them that it would be theirs only because the Lord drove out the other nations to "give you their land for an inheritance" (Deut 4:38). Moses promised that God would make its soil productive, for "He will give rain for your land" so that it would be "a fruitful land," "a land flowing with milk and honey, a land of wheat and barley" (Deut 11:13-15; Deut 8:7-9; Jer 2:7).

The Hebrew noun may also be translated "the ground" (Job 2:13; Amos 3:5; Gen 24:52; Ezek 43:14). When God executes judgment, "He brings down the wicked to the ground" (Psa 147:6, nasb).•w«mEarEar Usage Number: 1
Part of Speech: Noun
Strong's Number: H241
Original Word: ’ozen

Usage Notes: "ear." The noun ’ozen is common to Semitic languages. It appears 187 times in the Old Testament, mainly to designate a part of the body. The first occurrence is in Gen 20:8: "Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid." The "ear" was the place for earrings (Gen 35:4); thus it might be pierced as a token of perpetual servitude (Exod 21:6). Several verbs are found in relation to "ear": "to inform" (Ezek 24:26), "to pay attention" (Psa 10:17), "to listen" (Psa 78:1), "to stop up" (Isa 33:15), "to make deaf" (Isa 6:10), and "to tingle" (1Sam 3:11).

Animals are also said to have "ears" (Prov 26:17). God is idiomatically said to have "ears": "Hide not thy face from me in the day when I am in trouble; incline thine ear unto me;
 when I call answer me speedily" (Psa 102:2). In this particular passage, the neb prefers a more idiomatic rendering: "Hide not thy face from me when I am in distress. Listen to my prayer and, when I call, answer me soon." Elsewhere, the kjv reads: "And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord" (1Sam 8:21); here the niv renders "in the ears of" idiomatically as "before." The Lord "pierces" (i.e., opens up) ears (Psa 40:6), implants ears (Psa 94:9), and fashions ears (Prov 20:12) in order to allow man to receive direction from his Creator. As the Creator, He also is able to hear and respond to the needs of His people (Psa 94:9). The Lord reveals His words to the "ears" of his prophets: "Now the Lord had told Samuel in his ear a day before Saul came, saying
" (1Sam 9:15). Since the Israelites had not responded to the prophetic message, they had made themselves spiritually deaf: "Hear now this, O foolish people, and without understanding; which have eyes, and See not; which have ears, and hear not" (Jer 5:21). After the Exile, the people of God were to experience a spiritual awakening and new sensitivity to God's Word which, in the words of Isaiah, is to be compared to the opening of the "ears" (Isa 50:5).

The kjv gives these renderings: "ear; audience; hearing."Żs!ßWDwell (To)Dwell (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3427
Original Word: yashab
Usage Notes: "to dwell, sit, abide, inhabit, remain." The word occurs over 1,100 times throughout the Old Testament, and this root is widespread in other ancient Semitic languages.

Yashab is first used in Gen 4:16, in its most common connotation of "to dwell": "Cain went out 
and dwelt [nasb, "settled"; niv, "lived"] in the land of Nod
." The word appears again in Gen 18:1: "He [Abraham] sat in the tent door." In Gen 22:5, yashab is translated: "Abide ye here [niv, "stay here"] with the ass; and I and the lad will go yonder and worship
." The word has the sense of "to remain": "Remain a widow at thy father's house 
" (Gen 38:11), and it is used of God in a similar sense: "Thou, O Lord, remainest for ever; thy throne from generation to generation 
" (Lam 5:19). The promise of restoration from captivity was: "And they shall build houses and inhabit them
" (Isa 65:21). Yashab is sometimes combined with other words to form expressions in common usage. For example, "When he sitteth upon the throne of his kingdom" (Deut 17:18; cf. 1Kings 1:13, 17, 24) carries the meaning "begins to reign." "To sit in the gate" means "to hold court" or "to decide a case," as in Ruth 1:4-2 and 1Kings 22:10. "Sit thou at my right hand" (Psa 110:1) means to assume a ruling position as deputy. "There will I sit to judge all the heathen" (Joel 3:12) was a promise of eschatological judgment. "To sit in the dust" or "to sit on the ground" (Isa 47:1) was a sign of humiliation and grief.

Yashab is often used figuratively of God. The sentences, "I saw the Lord sitting on his throne" (1Kings 22:19); "He that sitteth in the heavens shall laugh" (Psa 2:4); and "God sitteth upon the throne of his holiness" (Psa 47:8) all describe God as the exalted Ruler over the universe. The idea that God also "dwells" among men is expressed by this verb: "Shalt thou [David] build me a house for me to dwell in" (2Sam 7:5; cf. Psa 132:14). The usage of yashab in such verses 90 1Sam 4:4: "
 the Lord of hosts, which dwelleth between the cherubim," describes His presence at the ark of the covenant in the tabernacle and the temple.

The word is also used to describe man's being in God's presence: "One thing have I desired of the Lord, 
 that I may dwell in the house of the Lord all the days of my life
" (Psa 27:4; cf. Psa 23:6). "Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in
" (Exod 15:17).

Usage Number: 2
Strong's Number: H7931
Original Word: shakan
Usage Notes: "to dwell, inhabit, settle down, abide." This word is common to many Semitic languages, including ancient Akkadian and Ugaritic, and it is found throughout all levels of Hebrew history. Shakan occurs nearly 130 times in Old Testament Hebrew.

Shakan is first used in the sense of "to dwell" in Gen 9:27: "
 and he shall dwell in the tents of Shem." Moses was commanded: "And let them make me a sanctuary, that I may dwell among them" (Exod 25:8).

Shakan is a word from nomadic life, meaning "to live in a tent." Thus, Balaam "saw Israel abiding in his tents according to their tribes" (Num 24:2). In that verse, shakan refers to temporary "camping," but it can also refer to being permanently "settled" (Psa 102:28). God promised to give Israel security, "that they may dwell in a place of their own, and move no more
" (2Sam 7:10).

The Septuagint version of the Old Testament uses a great number of Greek words to translate yashab and shakan. but one word, katoikein, is used by far more often than any other. This word also expresses in the New Testament the "dwelling" of the Holy Spirit in the church: "That Christ may dwell in your hearts by faith" (Eph 3:17). The Greek word skenein ("to live in a tent") shares in this also, being the more direct translation of shakan. John 1:14 says of Jesus, "The Word was made flesh, and dwelt among us." The Book of Hebrews compares the tabernacle sacrifices of Israel in the wilderness with the sacrifice of Jesus at the true tabernacle: "Behold, the tabernacle of God is with men, and he will dwell [skenein] with them, and they shall be his people, and God himself shall be with them and be their God" (Rev 21:3).

Usage Number: 3
Part of Speech: Noun
Strong's Number: H4908
Original Word: mishkan

Usage Notes: "dwelling place; tent." This word occurs nearly 140 times, and often refers to the wilderness "tabernacle" (Exod 25:9). Mishkan was also used later to refer to the "temple." This usage probably prepared the way for the familiar term shekinĂą, which was widely used in later Judaism to refer to the "presence" of God.

Usage Number: 4
Part of Speech: Participle
Strong's Number: H3427
Original Word: yashab

Usage Notes: "remaining; inhabitant." This participle is sometimes used as a simple adjective: "
Jacob was a plain man, dwelling in tents" (Gen 25:27). but the word is more often used as in Gen 19:25: "
All the inhabitants of the cities."ȘYŐ-DwellDwell Usage Number: 1
Part of Speech: Verb
Strong's Number: H1481
Original Word: gûr

Usage Notes: "to dwell as a client, sojourn." This verb occurs only in Northwest Semitic and outside Hebrew only as a noun. In biblical Hebrew the verb gûr occurs 84 times and in every period of the language. This sense of gûr should be distinguished from one that means "to be afraid of" (Num 22:3).

This verb means "to dwell in a land as a client." The first occurrence of the word is in Gen 12:10, where it is reported that Abram journeyed to Egypt and dwelt there as a client. In Gen 21:23, Abraham makes a covenant with Abimelech, saying, "
 According to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H1616
Original Word: ger

Usage Notes: "client; stranger." Ger occurs about 92 times and in every period of biblical Hebrew. A "client" was not simply a foreigner (nokrü) or a stranger (zar). He was a permanent resident, once a citizen of another land, who had moved into his new residence. Frequently he left his homeland under some distress, as when Moses fled to Midian (Exod 2:22). Whether the reason for his journey was to escape some difficulty or merely to seek a new place to dwell, he was one who sought acceptance and refuge. Consequently he might also call himself a tîshab, a settler. Neither the settler nor the "client" could possess land. In the land of Canaan the possession of land was limited to members or descendants of the original tribal members. Only they were full citizens who enjoyed all the rights of citizenry, which meant sharing fully in the inheritance of the gods and forefathers, the feudal privileges and responsibilities (cf. Ezek 47:22). In Israel a ger, like a priest, could possess no land and enjoyed the special privileges of the third tithe. Every third year the tithe of the harvest was to be deposited at the city gate with the elders and distributed among "the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates
" (Deut 14:29). In the eschaton such "clients" were to be treated as full citizens: "And it shall come to pass, that ye shall divide it [the land] by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel" (Ezek 47:22). Under the Mosaic law aliens were not slaves but were usually in the service of some Israelite whose protection they enjoyed (Deut 24:14). This, however, was not always the case. Sometimes a "client" was rich and an Israelite would be in his service (Lev 25:47). The ger was to be treated (except for feudal privileges and responsibilities) as an Israelite, being responsible to and protected by the law: "Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him" (Deut 1:16); "ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you" (Lev 18:26); "ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the Lord your God" (Lev 24:22). The ger also enjoyed the Sabbath rest (Lev 25:6) and divine protection (Deut 10:18). God commanded Israel to love the "client" as himself (Lev 19:34). The ger could also be circumcised (Exod 12:48) and enjoy all the privileges of the true religion: the Passover (Exod 12:48-49), the Atonement feast (Lev 16:29), presenting offerings (Lev 17:8), and all the feasts (Deut 16:11). He was also obligated to keep the purity laws (Lev 17:15). Israel is told that God is the true owner of all the land and its people are but "clients" owing Him feudal obedience (Lev 19:34; Deut 10:19). They are admonished to treat the client with justice, righteousness, and love because like Abraham (Gen 23:4) they were "clients" in Egypt (Exod 22:21). In legal cases the "client" could appeal directly to God the great feudal Lord (Lev 24:22).

Two other nouns related to gĂ»r are megĂ»rĂźm and gerĂ»t. MegĂ»rĂźm occurs 11 times and refers to the "status or condition of being a client" (Gen 17:8) and to a "dwelling where one is a client" (Job 18:19). GerĂ»t appears once to refer to a "place where clients dwell" (Jer 41:17). Some scholars think this word is a proper name, a part of a place name. !QïFx>v9…4Œw!ŹR#ÙEverlastingEverlasting Usage Number: 1
Strong's Number: H5769
Original Word: ‘îlam
Usage Notes: "eternity; remotest time; perpetuity." This word has cognates in Ugaritic Moabite, Phoenician, Aramaic, Arabic, and Akkadian. It appears about 440 times in biblical Hebrew and in all periods.

First, in a few passages the word means "eternity" in the sense of not being limited to the present. Thus, in Eccl 3:11 we read that God had bound man to time and given him the capacity to live "above time" (i.e., to remember yesterday, plan for tomorrow, and consider abstract principles); yet He has not given him divine knowledge: "He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end."

Second, the word signifies "remotest time" or "remote time." in 1Chr 16:36, God is described as blessed "from everlasting to everlasting" (kjv, "for ever and ever"), or from the most distant past time to the most distant future time. In passages where God is viewed as the One Who existed before the creation was brought into existence, ‘îlam (or ‘olam) may mean: (1) "at the very beginning": "Remember the former things [the beginning things at the very beginning] of old: for I am God, and there is none else 
" (Isa 46:9); or (2) "from eternity, from the pre-creation, till now": "Remember, O Lord, thy tender mercies and thy lovingkindness; for they have been ever of old [from eternity]" (Psa 25:6). In other passages, the word means "from (in) olden times": "
 Mighty men which were of old, men of renown" (Gen 6:4). In Isa 42:14, the word is used hyperbolically meaning "for a long time": "I have long time holden my peace; I have been still, and refrained myself
" This word may include all the time between the ancient beginning and the present: "The prophets that have been before me and before thee of old prophesied 
" (Jer 28:8). The word can mean "long ago" (from long ago): "For [long ago] I have broken thy yoke, and burst thy bands 
" (Jer 2:20). In Josh 24:2, the word means "formerly; in ancient times." The word is used in Jer 5:15, where it means "ancient": "Lo, I will bring a nation upon you from far, O house of Israel, saith the Lord: it is a mighty nation, it is an ancient nation
" When used with the negative, ‘îlam (or ‘olam) can mean "never": "We are thine: thou never barest rule [literally, "not ruled from the most distant past"] over them 
" (Isa 63:19). Similar meanings emerge when the word is used without a preposition and in a genitive relationship to some other noun.

With the preposition 'ad, the word can mean "into the indefinite future": "An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the generation of the Lord for ever" (Deut 23:3). The same construction can signify "as long as one lives": "I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord, and there abide for ever" (1Sam 1:22). This construction then sets forth an extension into the indefinite future, beginning from the time of the speaker.

In the largest number of its occurrences, ‘îlam (or ‘olam) appears with the preposition le. This construction is weaker and less dynamic in emphasis than the previous phrase, insofar as it envisions a "simple duration." This difference emerges in 1Ki 2:33, where both phrases occur. Le‘îlam is applied to the curse set upon the dead Joab and his descendants. The other, more dynamic phrase (‘ad ‘îlam), applied to David and his descendants, emphasizes the ever-continued, ever-acting presence of the blessing extended into the "indefinite future": "Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever [le ‘îlam]: but upon David, and upon his throne, shall there be peace for ever [‘ad ‘îlam] from the Lord." In Exod 21:6 the phrase le ‘îlam means "as long as one lives": "
 and his master shall bore his ear through with an awl; and he shall serve him for ever." This phrase emphasizes "continuity," "definiteness," and "unchangeability." This is its emphasis in Gen 3:22, the first biblical occurrence of ‘îlam (or ‘olam): "
 and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever
."

The same emphasis on "simple duration" pertains when ‘îlam (or ‘olam) is used in passages such as Psa 61:8, where it appears by itself: "So will I sing praise unto thy name for ever, that I may daily perform my vows." The parallelism demonstrates that ‘îlam (or ‘olam) means "day by day," or "continually." In Gen 9:16, the word (used absolutely) means the "most distant future": "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature
." In other places, the word means "without beginning, without end, and ever-continuing": "Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength" (Isa 26:4).

The plural of this word is an intensive form.ŹAŰEverEver Usage Number: 1
Strong's Number: H5769
Original Word: ‘îlam
Usage Notes: "eternity; remotest time; perpetuity." This word has cognates in Ugaritic Moabite, Phoenician, Aramaic, Arabic, and Akkadian. It appears about 440 times in biblical Hebrew and in all periods.

First, in a few passages the word means "eternity" in the sense of not being limited to the present. Thus, in Eccl 3:11 we read that God had bound man to time and given him the capacity to live "above time" (i.e., to remember yesterday, plan for tomorrow, and consider abstract principles); yet He has not given him divine knowledge: "He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end."

Second, the word signifies "remotest time" or "remote time." in 1Chr 16:36, God is described as blessed "from everlasting to everlasting" (kjv, "for ever and ever"), or from the most distant past time to the most distant future time. In passages where God is viewed as the One Who existed before the creation was brought into existence, ‘îlam (or ‘olam) may mean: (1) "at the very beginning": "Remember the former things [the beginning things at the very beginning] of old: for I am God, and there is none else 
" (Isa 46:9); or (2) "from eternity, from the pre-creation, till now": "Remember, O Lord, thy tender mercies and thy lovingkindness; for they have been ever of old [from eternity]" (Psa 25:6). In other passages, the word means "from (in) olden times": "
 Mighty men which were of old, men of renown" (Gen 6:4). In Isa 42:14, the word is used hyperbolically meaning "for a long time": "I have long time holden my peace; I have been still, and refrained myself
" This word may include all the time between the ancient beginning and the present: "The prophets that have been before me and before thee of old prophesied 
" (Jer 28:8). The word can mean "long ago" (from long ago): "For [long ago] I have broken thy yoke, and burst thy bands 
" (Jer 2:20). In Josh 24:2, the word means "formerly; in ancient times." The word is used in Jer 5:15, where it means "ancient": "Lo, I will bring a nation upon you from far, O house of Israel, saith the Lord: it is a mighty nation, it is an ancient nation
" When used with the negative, ‘îlam (or ‘olam) can mean "never": "We are thine: thou never barest rule [literally, "not ruled from the most distant past"] over them 
" (Isa 63:19). Similar meanings emerge when the word is used without a preposition and in a genitive relationship to some other noun.

With the preposition 'ad, the word can mean "into the indefinite future": "An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the generation of the Lord for ever" (Deut 23:3). The same construction can signify "as long as one lives": "I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord, and there abide for ever" (1Sam 1:22). This construction then sets forth an extension into the indefinite future, beginning from the time of the speaker.

In the largest number of its occurrences, ‘îlam (or ‘olam) appears with the preposition le. This construction is weaker and less dynamic in emphasis than the previous phrase, insofar as it envisions a "simple duration." This difference emerges in 1Ki 2:33, where both phrases occur. Le‘îlam is applied to the curse set upon the dead Joab and his descendants. The other, more dynamic phrase (‘ad ‘olam), applied to David and his descendants, emphasizes the ever-continued, ever-acting presence of the blessing extended into the "indefinite future": "Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever [le‘îlam]: but upon David, and upon his throne, shall there be peace for ever [‘ad ‘îlam] from the Lord." In Exod 21:6 the phrase le‘îlam means "as long as one lives": "
 and his master shall bore his ear through with an awl; and he shall serve him for ever." This phrase emphasizes "continuity," "definiteness," and "unchangeability." This is its emphasis in Gen 3:22, the first biblical occurrence of ‘îlam (or ‘olam): "
 and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever
."

The same emphasis on "simple duration" pertains when ‘îlam (or ‘olam) is used in passages such as Psa 61:8, where it appears by itself: "So will I sing praise unto thy name for ever, that I may daily perform my vows." The parallelism demonstrates that ‘îlam (or ‘olam) means "day by day," or "continually." In Gen 9:16, the word (used absolutely) means the "most distant future": "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature
." In other places, the word means "without beginning, without end, and ever-continuing": "Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength" (Isa 26:4).

The plural of this word is an intensive form.‰E“EveningEvening Usage Number: 1
Strong's Number: H6153
Original Word: ‘ereb

Usage Notes: "evening, night." The noun ‘ereb appears about 130 times and in all periods. This word represents the time of the day immediately preceding and following the setting of the sun. During this period, the dove returned to Noah's ark (Gen 8:11). Since it was cool, women went to the wells for water in the "evening" (Gen 24:11). It was at "evening" that David walked around on top of his roof to refresh himself and cool off, and observed Bathsheba taking a bath (2Sam 11:2). In its first biblical appearance, ‘ereb marks the "opening of a day": "And the evening and the morning were the first day" (Gen 1:5). The phrase "between the evenings" means the period between sunset and darkness, "twilight" (Exod 12:6; kjv, "in the evening").

Second, in a late poetical use, the word can mean "night": "When I lie down, I say, When shall I arise, and the night be gone and I am full of tossings to and fro unto the dawning of the day" (Job 7:4).‰m#“IEscape (To)Escape (To) Usage Number: 1
Strong's Number: H4422
Original Word: malat

Usage Notes: "to escape, slip away, deliver, give birth." This word is found in both ancient and modern Hebrew. Malat occurs approximately 95 times in the Hebrew Old Testament. The word appears twice in the first verse in which it is found: "Flee for your life; 
 flee to the hills, lest you be consumed" (Gen 19:17, rsv). Sometimes malat is used in parallelism with nûs, "to flee" (1Sam 19:10), or with barah, "to flee" (1Sam 19:12).

The most common use of this word is to express the "escaping" from any kind of danger, such as an enemy (Isa 20:6), a trap (2Kings 10:24), or a temptress (Eccl 7:26). When Josiah's reform called for burning the bones of false prophets, a special directive was issued to spare the bones of a true prophet buried at the same place: "
 So they let his bones alone 
" (2Kings 23:18; literally, "they let his bones escape"). Malat is used once in the sense of "delivering a child" (Isa 66:7).~ŸwEphodEphod Usage Number: 1
Strong's Number: H646
Original Word: ’epod

Usage Notes: "ephod." This word, which appears in Assyrian and (perhaps) Ugaritic, occurs 49 times in the biblical Hebrew, 31 times in the legal prescriptions of Exodus, Leviticus and only once in biblical poetry (Hos 3:4).

This word represents a close-fitting outer garment associated with worship. It was a kind of long vest, generally reaching to the thighs. The "ephod" of the high priest was fastened with a beautifully woven girdle (Exod 28:27-28) and had shoulder straps set in onyx stones, on which were engraved the names of the twelve tribes. Over the chest of the high priest was the breastplate, also containing twelve stones engraved with the tribal names. Rings attached it to the "ephod." The Urim and Thummin were also linked to the breastplate. Apparently, this "ephod" and attachments were prominently displayed in the sanctuary. David consulted the "ephod" to learn whether the people of Keilah would betray him to Saul (1Sam 23:9-12); no doubt the Urim and Thummim were used. The first biblical occurrence of the word refers to this high priestly ephod: "Onyx stones, and stones to be set in the ephod, and in the breastplate" (Exod 25:7). So venerated was this "ephod" that replicas were sometimes made (Judg 8:27; Judg 17:1-5) and even worshiped. Lesser priests (1Sam 2:28) and priestly trainees wore less elaborate "ephods" made of linen whenever they appeared before the altar.

Usage Number: 2
Original Word: ’apuddñ

Usage Notes: means "ephod; covering." This word is a feminine form of ’epod (or ’epĂŽd). The word occurs 3 times, first in Exod 28:8: "And the curious girdle of the ephod, which is upon it, shall be of 
 gold, of blue, and purple, and scarlet, and fine twined linen."–s ­aEnemyEnemy Usage Number: 1
Strong's Number: H341
Original Word: ’oyeb

Usage Notes: "enemy." ’Oyeb has an Ugaritic cognate. It appears about 282 times in biblical Hebrew and in all periods. In form, the word is an active infinitive (or more precisely, a verbal noun). This word means "enemy," and is used in at least one reference to both individuals and nations: "
 in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies" (Gen 22:17, the first occurrence). "Personal foes" may be represented by this word: "If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again" (Exod 23:4). This idea includes "those who show hostility toward me": "But mine enemies are lively, and they are strong; and they that hate me wrongfully are multiplied" (Psa 38:19).

One might be an "enemy" of God: "
 the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies" (Nah 1:2). God is the "enemy" of all who refuse to submit to His lordship: "But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy 
" (Isa 63:10).

Usage Number: 2
Strong's Number: H6862
Original Word: sar

Usage Notes: "adversary; enemy; foe." This noun occurs 70 times in the Hebrew Old Testament, mainly in the Psalms (26 times) and Lamentations (9 times). The first use of the noun is in Gen 14:20: "And blessed be the most high God, which hath delivered thine enemies into thy hand." Sar is a general designation for "enemy." The "enemy" may be a nation (2Sam 24:13) or, more rarely, the "opponent" of an individual (cf. Gen 14:20; Psa 3:1). The Lord may also be the "enemy" of His sinful people as His judgment comes upon them (cf. Deut 32:41-43). Hence, the Book of Lamentations describes God as an "adversary" of His people: "He hath bent his bow like an enemy [’oyeb]: he stood with his right hand as an adversary [sar], and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire" (Lam 2:4).

The word sar has several synonyms: ’oyeb, "enemy" (cf. Lam 2:5); sane’, "hater" (Psa 44:7); rodep, "persecutor" (Psa 119:157); ‘arüs, "tyrant; oppressor" (Job 6:23).

In the Septuagint, sar is generally translated by echthros ("enemy"). The kjv gives these translations: "enemy; adversary; foe."Ü  žEndEnd Usage Number: 1
Part of Speech: Noun
Strong's Number: H657
Original Word: ’epes
Usage Notes: "end; not; nothing; only." The 42 occurrences of this word appear in every period of biblical literature. It has a cognate in Ugaritic. Basically, the noun indicates that a thing "comes to an end" and "is no more."

Some scholars suggest that this word is related to the Akkadian apsu (Gk. abyssos), the chasm of fresh water at the edge of the earth (the earth was viewed as a flat surface with four corners and surrounded by fresh water). but this relationship is highly unlikely, since none of the biblical uses refers to an area beyond the edge of the earth. The idea of the "far reaches" of a thing is seen in passages such as Prov 30:4; "Who hath gathered the wind in his fists Who hath bound the waters in a garment Who hath established all the ends [boundaries] of the earth" (cf. Psa 72:8). In other contexts, ’epes means the "territory" of the nations other than Israel: "
 With them he shall push the people together to the ends of the earth
" (Deut 33:17). More often, this word represents the peoples who live outside the territory of Israel: "Ask of me, and I shall give thee the heathen for thine inheritance, and the [very ends] of the earth for thy possession" Deut. (Psa.2:8). In Psa 22:27, the phrase, "the ends of the world," is synonymously parallel to "all the [families] of the nations." Therefore, "the ends of the earth" in such contexts represents all the peoples of the earth besides Israel.

’Epes is used to express "non-existence" primarily in poetry, where it appears chiefly as a synonym of ’ayin ("none, nothing"). In one instance, ’epes is used expressing the "non-existence" of a person or thing and is translated "not" or "no": "Is there not yet any of the house of Saul, that I may show the kindness of God unto him" (2Sam 9:3). In Isa 45:6, the word means "none" or "no one": "That they may know from the rising of the sun, and from the west, that there is none beside me" (cf. v. Isa 45:9).

In a few passages, ’epes used as a particle of negation means "at an end" or "nothing": "And all her princes shall be nothing," or "unimportant" and "not exalted" to kingship (Isa 34:12). The force of this word in Isa 41:12 is on the "non-existence" of those so described: "
They that war against thee shall be as nothing, and as a thing of nought."

This word can also mean "nothing" in the sense of "powerlessness" and "worthlessness": "All nations before him are as nothing; and they are counted to him less than nothing, and [meaningless] (Isa 40:17).

In Num 22:35, ’epes means "nothing other than" or "only": "Go with the men: but only the word that I shall speak unto thee, that thou shall speak" (cf. Num 23:13). In such passages, ’epes (with the Hebrew particle kü) qualifies the preceding phrase. in 2Sa 12:14, a special nuance of the word is represented by the English "howbeit." In Isa 52:4, ’epes preceded by the preposition b(e) ("by; because of") means "without cause": "
And the Assyrian oppressed them without cause."

Usage Number: 2
Strong's Number: H7093
Original Word: qes

Usage Notes: "end." A cognate of this word occurs in Ugaritic. Biblical Hebrew attests qes about 66 times and in every period. First, the word is used to denote the "end of a person" or "death": And God said unto Noah, The end of all flesh is come before me
" (Gen 6:13). In Psa 39:4, qes speaks of the "farthest extremity of human life," in the sense of how short it is: "Lord, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am." Second, qes means "end" as the state of "being annihilated": "He setteth an end to darkness, and searcheth out all perfection
" (Job 28:3).

Third, related to the previous meaning but quite distinct, is the connotation "farthest extremity of," such as the "end of a given period of time": "And after certain years [literally, "at the end of years"] he went down to Ahab to Samaria
" (2Chron 18:2; cf. Gen 4:3, the first biblical appearance). A fourth nuance emphasizes a "designated goal," not simply the extremity but a conclusion toward which something proceeds: "For the vision is yet for an appointed time, but at the end it shall speak, and not lie
" (Hab 2:3).

In another emphasis, qes represents the "boundary" or "limit" of something: "I have seen an end of all perfection" (Psa 119:96).

in 2Ki 19:23, the word (with the preposition le means "farthest": "
And I will enter into the lodgings of his borders, and into the forest of his Carmel."

Usage Number: 3
Strong's Number: H7097
Original Word: qaseh
Usage Notes: "end; border; extremity." The noun qaseh appears 92 times and in all periods of biblical Hebrew.

In Gen 23:9, qaseh means "end" in the sense of "extremity": "That he may give me the cave of Machpelah, which he hath, which is in the end of his field
." The word means "[nearest] edge or border" in Exod 13:20: "And they took their journey from Succoth, and encamped in the Etham, in the edge of the wilderness." At other points, the word clearly indicates the "farthest extremity": "If any of thine be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee" (Deut 30:4).

Second, qaseh can signify a "temporal end," such as the "end of a period of time"; that is the use in Gen 8:3, the first biblical occurrence of the word: "
After the end of the hundred and fifty days the waters were abated."

One special use of qaseh occurs in Gen 47:2, where the word is used with the preposition min ("from"): "And from among his brothers he took five men and presented them to Pharaoh" (rsv; cf. Ezek 33:2). In Gen 19:4, the same construction means "from every quarter (or "part") of a city": "
The men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter." A similar usage occurs in Gen 47:21, except that the phrase is repeated twice and is rendered "from one end of the borders of Egypt to the other." In Jer 51:31, the phrase means "in every quarter" or "completely."

Usage Number: 4
Strong's Number: H7098
Original Word: qasĂą

Usage Notes: "end; border; edge; extremity." The noun qasĂą appears in the Bible 28 times and also appears in Phoenician. This word refers primarily to concrete objects. In a few instances, however, qasĂą is used of abstract objects; one example is of God's way (Job 26:14): "These are but the fringe of his power; and how faint the whisper that we hear of him!" (neb).

Usage Number: 5
Strong's Number: H319
Original Word: ’aharüt
Usage Notes: "hind-part; end; issue; outcome; posterity." Akkadian, Aramaic, and Ugaritic also attest this word. It occurs about 61 times in biblical Hebrew and in all periods; most of its occurrences are in poetry.

Used spatially, the word identifies the "remotest and most distant part of something": "If I take the wings of the morning, and dwell in the uttermost parts of the sea
" (Psa 139:9).

The most frequent emphasis of the word is "end," "issue," or "outcome." This nuance is applied to time in a superlative or final sense: "
The eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut 11:12). A slight shift of meaning occurs in Dan 8:23, where ’aharüt is applied to time in a relative or comparative sense: "And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up." Here the word refers to a "last period," but not necessarily the "end" of history. In a different nuance, the word can mean "latter" or "what comes afterward": "O that they were wise, that they understood this, that they would consider their latter end!" (Deut 32:29). In some passages, ’aharüt represents the "ultimate outcome" of a person's life. Num 23:10 speaks thus of death: "Who can count the dust of Jacob, and the number of the fourth part of Israel Let me die the death of the righteous, and let my last end be like his!" In other passages, ’aharüt refers to "all that comes afterwards." Passages such as Jer 31:17 use the word of one's "descendants" or "posterity" (kjv, "children"). In view of the parallelism suggested in this passage, the first line should be translated "and there is hope for your posterity." In Amos 9:1, ’aharüt is used of the "rest" (remainder) of one's fellows. Both conclusion and result are apparent in passages such as Isa 41:22, where the word represents the "end" or "result" of a matter: "Let them bring them forth, and show us what shall happen: let them show the former things what they be, that we may consider them, and know the latter end of them; or declare us things for to come."

A third nuance of ’aharüt indicates the "last" or the "least in importance": "Your mother shall be sore confounded; she that bare you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert" (Jer 50:12).

The fact that ’aharüt used with "day" or "years" may signify either "a point at the end of time" or "a period of the end time" has created considerable debate on fourteen Old Testament passages. Some scholars view this use of the word as non-eschatological, that it merely means "in the day which follows" or "in the future." This seems to be its meaning in Gen 49:1 (its first occurrence in the Bible): "Gather yourselves together, that I may tell you that which shall befall you in the last days." Here the word refers to the entire period to follow. On the other hand, Isa 2:2 uses the word more absolutely of the "last period of time": "In the last days,
the mountain of the Lord's house shall be established [as the chief of the mountains]
" Some scholars believe the phrase sometimes is used of the "very end of time": "Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days" (Dan 10:14). This point, however, is much debated.

Usage Number: 6
Part of Speech: Adverb
Strong's Number: H657
Original Word: ’epes

Usage Notes: "howbeit; notwithstanding; however; without cause." This word's first occurrence is in Num 13:28: "Nevertheless the people be strong that dwell in the land
" ędŐ_}Iű@č+†"§& Äę‰C“FarFar Usage Number: 1
Strong's Number: H7368
Original Word: rahaq

Usage Notes: "far." A common Semitic term, this word was known in ancient Akkadian and Ugaritic long before the Hebrew of the Old Testament. Rahaq is a common word in modern Hebrew as well. The word is used about 55 times in the Hebrew Old Testament and it occurs for the first time in Gen 21:16.

Rahaq is used to express "distance" of various types. It may be "distance" from a place (Deut 12:21), as when Job felt that his friends kept themselves "aloof" from him (Job 30:10). Sometimes the word expresses "absence" altogether: "
 the comforter that should relieve my soul is far from me 
" (Lam 1:16). "To be distant" was also "to abstain": "Keep thee far from a false matter" (Exod 23:7).

Sometimes rahaq implies the idea of "exile": "
 the Lord [removes] men far away" (Isa 6:12). "To make the ends of the land distant" is "to extend the boundaries": "
 thou hast increased the [borders of the land]" (Isa 26:15).Ž^5FamineFamine Usage Number: 1
Part of Speech: Noun
Strong's Number: H7458
Original Word: ra‘ab

Usage Notes: "famine; hunger." This word appears about 101 times and in all periods of biblical Hebrew. Ra‘ab means "hunger" as opposed to "thirst": "Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things 
" (Deut 28:48).

Another meaning of the word is "famine," or the lack of food in an entire geographical area: "And there was a famine in the land: and Abram went down into Egypt 
" (Gen 12:10, the first occurrence). God used a "famine" as a means of judgment (Jer 5:12), of warning (1Kings 17:1), of correction (2Sam 21:1), or of punishment (Jer 14:12), and the "famine" was always under divine control, being planned and used by Him. Ra‘ab was also used to picture the "lack of God's word" (Amos 8:11; cf. Deut 8:3).

Usage Number: 2
Part of Speech: Verb
Strong's Number: H7456
Original Word: ra‘eb

Usage Notes: "to be hungry, suffer famine." This verb, which appears in the Old Testament 14 times, has cognates in Ugaritic (rgb), Arabic, and Ethiopic. The first biblical occurrence is in Gen 41:55: "And when all the land of Egypt was famished
"

Usage Number: 3
Part of Speech: Adjective
Strong's Number: H7456,
Original Word: ra‘eb

Usage Notes: "hungry." This word appears as an adjective 19 times. The first biblical occurrence is in 1Sa 2:5: "
 and they that were hungry ceased:
."œ}čsFamilyFamily Usage Number: 1
Strong's Number: H4940
Original Word: mishpahĂą

Usage Notes: "family; clan." A form of this Hebrew word occurs in Ugaritic and Punic, also with the meaning of "family" or "clan." The word is found in the Dead Sea Scrolls, as well as in Mishnaic and modern Hebrew. Mishpahñ occurs 300 times in the Hebrew Old Testament. The word is first used in Gen 8:19: "Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark." The word is related to the verbal root shiphñ, but the verbal form is absent from the Old Testament. Another noun form is shiphñ ("maid-servant"), as in Gen 16:2: "And Sarai said unto Abram 
 I pray thee, go in unto my maid
." The noun mishpahñ is used predominantly in the Pentateuch (as many as 154 times in Numbers) and in the historical books, but rarely in the poetical literature (5 times) and the prophetical writings.

All members of a group who were related by blood and who still felt a sense of consanguinity belonged to the "clan" or "the extended family." Saul argued that since he belonged to the least of the "clans," he had no right to the kingship (1Sam 9:21). This meaning determined the extent of Rahab's family that was spared from Jericho: "
 and they brought out all her kindred, and left them without the camp of Israel" (Josh 6:23). So the "clan" was an important division within the "tribe." The Book of Numbers gives a census of the leaders and the numbers of the tribes according to the "families" (Num. 1-4; 26). In capital cases, where revenge was desired, the entire clan might be taken: "And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth" (2Sam 14:7).

A further extension of the meaning "division" or "clan" is the idiomatic usage of "class" or "group," such as "the families" of the animals that left the ark (Gen 8:19) or the "families" of the nations (Psa 22:28; Psa 96:7; cf. Gen 10:5). Even God's promise to Abraham had reference to all the nations: "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed" (Gen 12:3).

The narrow meaning of mishpahĂą is similar to our usage of "family" and similar to the meaning of the word in modern Hebrew. Abraham sent his servant to his relatives in Padan-aram to seek a wife for Isaac (Gen 24:38). The law of redemption applied to the "close relatives in a family": "After that he is sold he may be redeemed again; one of his brethren may redeem him: Either his uncle, or his uncle's son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself" (Lev 25:48-49).

In the Septuagint, several words are given as a translation: demos ("people; populace; crowd"), phyle ("tribe; nation; people"), and patria ("family; clan"). The kjv translates mishpahĂą with "family; kindred; kind." Most versions keep the translation "family"; but instead of "kindred" and "kind," some read "relative" (nasb) or "clan."‘[Ł)FalsehoodFalsehood Usage Number: 1
Strong's Number: H8267
Original Word: sheqer

Usage Notes: "falsehood; lie." The presence of this root is limited to Hebrew and Old Aramaic. The word sheqer occurs 113 times in the Old Testament. It is rare in all but the poetic and prophetic books, and even in these books its usage is concentrated in Psalms (24 times), Proverbs (20 times), and Jeremiah (37 times). The first occurrence is in Exod 5:9: "Let there more work be laid upon the men, that they may labor therein: and let them not regard vain words [lies]."

In about thirty-five passages, sheqer describes the nature of "deceptive speech": "to speak" (Isa 59:3), "to teach" (Isa 9:15), "to prophesy" (Jer 14:14), and "to lie" (Mic 2:11). It may also indicate a "deceptive character," as expressed in one's acts: "to deal treacherously" (2Sam 18:13) and "to deal falsely" (Hos 7:1).

Thus sheqer defines a way of life that goes contrary to the law of God. The psalmist, desirous of following God, prayed: "Remove from me the way of lying: and grant me thy law graciously. I have chosen the way of truth: thy judgments have I laid before me" (Psa 119:29, 30; cf. vv. Psa 119:104, 118, 128). Here we See the opposites: "falsehood" and "faithfulness." As "faithfulness" is a relational term, "falsehood" denotes "one's inability to keep faith" with what one has said or to respond positively to the faithfulness of another being. The Old Testament saint was instructed to avoid "deception" and the liar: "Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked" (Exod 23:7; cf. Prov 13:5).

The Septuagint has these translations: adikos / adikia("unjust; unrighteous; wrongdoing; wickedness") and pseudes ("falsehood; lie"). The kjv gives these meanings: "lie; falsehood; false; falsely."Ș/%ÔKFaithfulnessFaithfulness Usage Number: 1
Part of Speech: Noun
Strong's Number: H530
Original Word: ’emĂ»nĂą

Usage Notes: "faithfulness." This word occurs in Punic as emanethi ("certainty"). In the Hebrew Old Testament, the noun occurs 49 times, mainly in the Book of Psalms (22 times). The first occurrence of the word refers to Moses' hands: "But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun" (Exod 17:12).

The basic meaning of ’emĂ»nĂą is "certainty" and "faithfulness". Man may show himself "faithful" in his relations with his fellow men (1Sam 26:23). but generally, the Person to whom one is "faithful" is the Lord Himself: "And he charged them, saying, Thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart" (2Chron 19:9). The Lord has manifested His "faithfulness" to His people: "He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he" (Deut 32:4). All his works reveal his "faithfulness" (Psa 33:4). His commandments are an expression of his "faithfulness" (Psa 119:86); those who seek them are found on the road of "faithfulness": "I have chosen the way of truth: thy judgments have I laid before me" (Psa 119:30). The Lord looks for those who seek to do His will with all their hearts. Their ways are established and His blessing rests on them: "A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent" (Prov 28:20). The assurance of the abundance of life is in the expression quoted in the New Testament (Rom 1:17; Gal 3:11) from Hab 2:4: "Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith."

The word ’emĂ»nĂą is synonymous with sedeq ("righteousness", cf. Isa 11:5), with hesed ("lovingkindness", cf. Psa 98:3, nasb), and with mishpat ("justice", cf. Jer 5:1). The relationship between God and Israel is best described by the word hesed ("love"); but as a synonym, ’emĂ»nĂą fits very well. Hosea portrays God's relation to Israel as a marriage and states God's promise of "faithfulness" to Israel: "And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt [acknowledge] the Lord" (Hos 2:19-20). In these verses, the words "righteousness," "judgment" ("justice"), "loving-kindness," "mercies," and "faithfulness" bear out the conclusion that the synonyms for ’emĂ»nĂą are covenantal terms expressive of God's "faithfulness" and "love." The assurance of the covenant and the promises is established by God's nature; He is "faithful." Man's acts (Prov 12:22) and speech (Prov 12:17) must reflect his favored status with God. As in the marriage relationship, "faithfulness" is not optional. For the relation to be established, the two parties are required to respond to each other in "faithfulness." Isaiah and Jeremiah condemn the people for not being "faithful" to God: "Run ye to and fro through the streets of Jerusalem, and See now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon [this city]" (Jer 5:1; cf. Isa 59:4; Jer 7:28; Jer 9:3).

Faithfulness will be established in the messianic era (Isa 11:5). The prophetic expectation was fulfilled in Jesus Christ, as his contemporaries witnessed in Him God's grace (cf. hesed) and truth (cf. ’emĂ»nĂą): "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:18). It is significant that John puts these two terms side by side, even as they are found together in the Old Testament.

The Septuagint translations are: aletheia ("truthfulness; dependability; uprightness; truth; reality") and pistos ("trustworthy; faithfulness; reliability; rest; confidence; faith"). The kjv gives these translations: "faithfulness; truth; set office; faithfully; faithful."
Usage Number: 2
Part of Speech: Verb
Strong's Number: H539
Original Word: ’aman

Usage Notes: "to be certain, enduring; to trust, believe." This root is found in Akkadian, Ugaritic, and Phoenician. In the Old Testament, the word occurs fewer than 100 times. Three words are derived from this verb: ’amen ("amen", 30 times; e.g., Psa 106:48), ’emet ("true", 127 times; e.g., Isa 38:18), and ’emĂ»nĂą ("faithfulness").’;€sFaceFace Usage Number: 1
Strong's Number: H6440
Original Word: paneh
Usage Notes: "face." This noun appears in biblical Hebrew about 2,100 times and in all periods, except when it occurs with the names of persons and places, it always appears in the plural. It is also attested in Ugaritic, Akkadian, Phoenician, Moabite, and Ethiopic.

In its most basic meaning, this noun refers to the "face" of something. First, it refers to the "face" of a human being: "And Abram fell on his face: and God talked with him 
" (Gen 17:3). In a more specific application, the word represents the look on one's face, or one's "countenance": "And Cain was very [angry], and his countenance fell" (Gen 4:5). To pay something to someone's "face" is to pay it to him personally (Deut 7:10); in such contexts, the word connotes the person himself. Paneh can also be used of the surface or visible side of a thing, as in Gen 1:2: "The Spirit of God moved upon the face of the waters." In other contexts, the word represent the "front side" of something: "And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle" (Exod 26:9). When applied to time, the word (preceded by the preposition le means "formerly": "The Horim also dwelt in Seir [formerly] 
 (Deut 2:12).

This noun is sometimes used anthropomorphically of God; the Bible speaks of God as though He had a "face": "
 for therefore I have seen thy face, as though I had seen the face of God" (Gen 33:10). The Bible clearly teaches that God is a spiritual being and ought not to be depicted by an image or any likeness whatever (Exod 20:4). Therefore, there was no image or likeness of God in the innermost sanctuary, only the ark of the covenant was there, and God spoke from above it (Exod 25:22). The word paneh, then, is used to identify the bread that was kept in the holy place. The kjv translates it as "the showbread," while the nasb renders "the bread of the Presence" (Num 4:7). This bread was always kept in the presence of God.«ÖEyeEye Usage Number: 1
Strong's Number: H5869
Original Word: ‘ayin
Usage Notes: "eye; well; surface; appearance; spring." ‘Ayin has cognates in Ugaritic, Akkadian, Aramaic, and other Semitic languages. It occurs about 866 times and in all periods of biblical Hebrew (5 times in biblical Aramaic).

First, the word represents the bodily part, "eye." In Gen 13:10, ‘ayin is used of the "human eye": "And Lot lifted up his eyes, and beheld all the plain of Jordan
" It is also used of the "eyes" of animals (Gen 30:41), idols (Psa 115:5), and God (Deut 11:12, anthropomorphism). The expression "between the eyes" means "on the forehead": "And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord's law may be in thy mouth 
" (Exod 13:9). "Eyes" are used as typical of one's "weakness" or "hurt": "And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said 
" (Gen 27:1). The "apple of the eye" is the central component, the iris: "Keep me as the apple of the eye" (Psa 17:8). "Eyes" might be a special feature of "beauty": "Now he was ruddy, and withal [fair of eyes], and goodly to look to" (1Sam 16:12). ‘Ayin is often used in connection with expressions of "seeing": "And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you" (Gen 45:12). The expression "to lift up one's eyes" is explained by a verb following it: one lifts up his eyes to do something, whatever the verb stipulates (cf. Gen 13:10). "Lifting up one's eyes" may also be an act expressing "desire," "longing," "devotion": "And it came to pass after these things, that his master's wife [looked with desire at] Joseph 
" (Gen 39:7). The "eyes" may be used in gaining or seeking a judgment, in the sense of "seeing intellectually," "making an evaluation," or "seeking an evaluation or proof of faithfulness": "And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him" (Gen 44:21). "Eyes" sometimes show mental qualities, such as regret: "Also regard not [literally, "do not let your eye look with regret upon"] your stuff; for the good of all the land of Egypt is yours" (Gen 45:20).

"Eyes" are used figuratively of mental and spiritual abilities, acts and states. So the "opening of the eyes" in Gen 3:5 (the first occurrence) means to become autonomous by setting standards of good and evil for oneself. In passages such as Prov 4:25, "eye" represents a moral faculty: "Let thine eyes look right on, and let thine eyelids look straight before thee." Prov 23:6 uses the word of a moral state (literally, "evil eye"): "Eat thou not the bread of [a selfish man], neither desire thou his dainty meats." An individual may serve as a guide, or one's "eyes": "And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes" (Num 10:31).

The phrase, "in the eye of," means "in one's view or opinion": "And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes" (Gen 16:4).

Another phrase, "from the eyes of," may signify that a thing or matter is "hidden" from one's knowledge: "And a man lie with her carnally, and it be hid from the eyes of her husband, and [she be undetected] 
" (Num 5:13).

In Exod 10:5, the word represents the "visible surface of the earth": "And they shall cover the face of the earth, that one cannot be able to See the earth
." Lev 13:5 uses ‘ayin to represent "one's appearance": "And the priest shall look on him the seventh day: and behold, if the plague in his sight be at a stay [nasb, "if in his eyes the infection has not changed"]
." A "gleam or sparkle" is described in the phrase, "to give its eyes," in passages such as Prov 23:31: "Look not thou upon the wine when it is red, when it giveth his color [gives its eyes] in the cup
."

‘Ayin also represents a "spring" (literally, an "eye of the water"): "And the angel of the Lord found her by a spring [kjv, "fountain"] of water in the wilderness, by the spring [kjv, "fountain"] on the way to Shur" (Gen 16:7).

Usage Number: 2
Strong's Number: H4599
Original Word: ma‘yan

Usage Notes: "spring." This word appears 23 times in the Old Testament. In Lev 11:36, ma‘yan means "spring": "Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean." Another example is found in Gen 7:11: "In the six hundredth year of Noah's life, in the second month, 
 the same day were all the fountains of the great deep broken up, and the windows of heaven were opened."ŠT#•ExceedinglyExceedingly Usage Number: 1
Part of Speech: Adverb
Strong's Number: H3966
Original Word: me’od
Usage Notes: "exceedingly; very; greatly; highly." This word occurs about 300 times and in all periods of biblical Hebrew. A verb with a similar basic semantic range appears in Akkadian, Ugaritic, and Arabic.

Me’od functions adverbially, meaning "very." The more superlative emphasis appears in Gen 7:18, where the word is applied to the "amount (quantity)" of a thing: "And the waters prevailed, and were increased greatly upon the earth
" In Psa 47:9, me’od is used of "magnifying" and "exaltation": "
 for the shields of the earth belong unto God; he is greatly exalted." The doubling of the word is a means of emphasizing its basic meaning, which is "very much": "And the waters prevailed exceedingly (nasb, "more and more") upon the earth 
" (Gen 7:19).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H3966
Original Word: me’od

Usage Notes: "might." This word is used substantively in the sequence "heart 
 soul 
 might": "And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might" (Deut 6:5).¶'+ì5Exalted (To Be)Exalted (To Be) Usage Number: 1
Part of Speech: Verb
Strong's Number: H7311
Original Word: rûm
Usage Notes: "to be high, exalted." This root also appears in Ugaritic (with the radicals r-m), Phoenician, Aramaic (including biblical Aramaic, 4 times), Arabic, and Ethiopic. In extra-biblical Aramaic, it appears as r'm. The word occurs in all periods of biblical Hebrew and about 190 times. Closely related is the rather rare (4 times) rmm, "to rise, go away from."

Basically, rûm represents either the "state of being on a higher plane" or "movement in an upward direction." The former meaning appears in the first biblical occurrence of the word: "And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lifted [rose] up above the earth" (Gen 7:17). Used of men, this verb may refer to their "physical stature"; for example, the spies sent into Canaan reported that "the people is greater and taller than we; the cities are great and walled up to heaven 
" (Deut 1:28).

The second emphasis, representing what is done to the subject or what it does to itself, appears in Psa 12:8: "The wicked walk on every side, when the vilest men are exalted." The psalmist confesses that the Lord will "set me up upon a rock" so as to be out of all danger (Psa 27:5). A stormy wind (Psa 107:25) "lifts up" the waves of the sea. Rûm is used of the building of an edifice. Ezra confessed that God had renewed the people of Israel, allowing them "to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and Jerusalem" (Ezra 9:9; cf. Gen 31:45). In Ezek 31:4, this verb is used of "making a plant grow larger": "The waters made him [the cedar in Lebanon] great, the deep set him up on high 
" Since in Deut 1:28 gadal ("larger") and rûm ("taller") are used in close connection, Ezek 31:4 could be translated: "The waters made it grow bigger, the deep made it grow taller." Closely related to this nuance is the use of rûm to represent the process of child-rearing. God says through Isaiah: "
 I have nourished [gadal] and brought up children, and they have rebelled against me" (Isa 1:2). Rûm sometimes means "to take up away from," as in Isa 57:14: "Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people." When used in reference to offerings, the word signifies the "removal of a certain portion" (Lev 2:9). The presentation of the entire offering is also referred to as an "offering up" (Num 15:19). In extended applications, rûm has both negative and positive uses. Positively, this word can signify "to bring to a position of honor." So God says: "Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high" (Isa 52:13). This same meaning occurs in 1Sa 2:7, where Hannah confessed: "The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up." Used in a negative sense, rûm means "to be haughty": "And the afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayest bring them down" (2Sam 22:28).

Rûm is often used with other words in special senses. For example, to lift one's voice is "to cry aloud." Potiphar's wife reported that when Joseph attacked her, she "raised" her voice screaming. These two words (rûm and "voice") are used together to mean "with a loud voice" (Deut 27:14). The raising of the hand serves as a symbol of power and strength and signifies being "mighty" or "triumphant": "Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high [literally, "is raised"] 
" (Deut 32:27). To raise one's hand against someone is to rebel against him. Thus, "Jeroboam 
 lifted up his hand against the king" (1Kings 11:26).

The raising of one's horn suggests the picture of a wild ox standing in all its strength. This is a picture of "triumph" over one's enemies: "My heart rejoiceth in the Lord, mine horn is exalted in the Lord; my mouth is enlarged over mine enemies 
" (1Sam 2:1). Moreover, horns symbolized the focus of one's power. Thus, when one's horn is "exalted," one's power is exalted. When one exalts another's horn, he gives him "strength": "
 He [the Lord] shall give strength unto his king, and exalt the horn of his anointed" (1Sam 2:10). Raising one's head may be a public gesture of "triumph and supremacy," as in Psa 110:7, where it is said that after defeating all His enemies the Lord will "lift up the head." This nuance is sometimes used transitively, as when someone else lifts a person's head. Some scholars suggest that in such cases the verb signifies the action of a judge who has pronounced an accused person innocent by raising the accused's head. This phrase also came to signify "to mark with distinction," "to give honor to," or "to place in a position of strength": "But thou, O Lord, art a shield for me; my glory, and the lifter up of mine head" (Psa 3:3).

To raise one's eyes or heart is to be "proud" and "arrogant": "Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt" (Deut 8:14).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H7312
Original Word: rûm

Usage Notes: "height; haughtiness." This word occurs 6 times, and it means "height" in Prov 25:3. Rûm signifies "haughtiness" in Isa 2:11.

Usage Number: 3
Strong's Number: H4791
Original Word: marĂŽm

Usage Notes: "higher plane; height; high social position." MarĂŽm appears about 54 times in biblical Hebrew. It also is attested in Ugaritic and Old South Arabic. In its first biblical occurrence (Judg 5:18), marĂŽm means "a higher plane on the surface of the earth." Job 16:19 and Isa 33:5 contain the word with the meaning of "the height" as the abode of God. Job 5:11 uses the word to refer to "a high social position." MarĂŽm can also signify "self-exaltation" (2Kings 19:22; Psa 73:8). ˆkZ^~OŻI†@Š9&Qç °ˆ’$&€;Flee (To)Flee (To) Usage Number: 1
Strong's Number: H1272
Original Word: barah

Usage Notes: "to flee, pass through." Some scholars See this word, which is used throughout the history of the Hebrew language, reflected in ancient Ugaritic as well. Barah occurs about 60 times in the Hebrew Bible. The word first appears in Gen 16:6, where it is said that Hagar "fled from her [Sarah's] face" as a result of Sarah's harsh treatment. Men may "flee" from many things or situations. David "fled" from Naioth in Ramah in order to come to Jonathan (1Sam 20:1). Sometimes it is necessary to "flee" from weapons (Job 20:24). In describing flight from a person, the Hebrew idiom "from the presence of" (literally, "from the face of") is often used (Gen 16:6, 8; Gen 31:27; Gen 35:1, 7). In its figurative use, the word describes days "fleeing" away (Job 9:25) or frail man "fleeing" like a shadow (Job 14:2). A rather paradoxical use is found in Song 8:14, in which "flee" must mean "come quickly": "Make haste [literally, "flee"], my beloved, and be thou like to a gazelle
."

Usage Number: 2
Strong's Number: H5127
Original Word: nûs

Usage Notes: "to flee, escape, take flight, depart." This term is found primarily in biblical Hebrew, where it occurs some 160 times. NĂ»s occurs for the first time in Gen 14:10, where it is used twice to describe the "fleeing" of the kings of Sodom and Gomorrah. NĂ»s is the common word for "fleeing" from an enemy or danger (Gen 39:12; Num 16:34; Josh 10:6). The word is also used to describe "escape," as in Jer 46:6 and Amos 9:1. In a figurative use, the word describes the "disappearance" of physical strength (Deut 34:7), the "fleeing" of evening shadows (Song 2:17), and the "fleeing away" of sorrow (Isa 35:10).’Y%„%FirstbornFirstborn Usage Number: 1
Strong's Number: H1060
Original Word: bekĂŽr

Usage Notes: "firstborn." BekĂŽr appears about 122 times in biblical Hebrew and in all periods. The word represents the "firstborn" individual in a family (Gen 25:13); the word can also represent the "firstborn" of a nation, collectively (Num 3:46). The plural form of the word appears occasionally (Neh 10:36); in this passage, the word is applied to animals. In other passages, the singular form of bekĂŽr signifies a single "firstborn" animal (Lev 27:26; kjv, "firstling") or collectively the "firstborn" of a herd (Exod 11:5). The "oldest" or "firstborn" son (Exod 6:14) had special privileges within the family. He received the special family blessing, which meant spiritual and social leadership and a double portion of the father's possessions, or twice what all the other sons received (Deut 21:17). He could lose his blessing through misdeeds (Gen 35:22) or by selling it (Gen 25:29-34). God claimed all Israel and all their possessions as His own. As a token of this claim, Israel was to give Him all its "firstborn" (Exod 13:1-16). The animals were to be sacrificed, redeemed, or killed, while the male children were redeemed either by being replaced with Levites or by the payment of a redemption price (Num 3:40ff.). Israel was God's "firstborn"; in an idiom meaning a deadly disease (Job 18:13); the "first-born of the poor" is the poorest class of people (Isa 14:30).

Usage Number: 2
Strong's Number: H1061
Original Word: bikkûrßm

Usage Notes: "first fruits." This noun appears 16 times. The "first grain and fruit" harvested was to be offered to God (Num 28:26) in recognition of God's ownership of the land and His sovereignty over nature. Bread of the "first fruits" was bread made of the first harvest grain, presented to God at Pentecost (Lev 23:20). The "day of the first fruits" was Pentecost (Num 28:26).‰V$“)FireFire Usage Number: 1
Strong's Number: H784
Original Word: ’esh

Usage Notes: "fire." Cognates of this word occur in Ugaritic, Akkadian, Aramaic, and Ethiopic. The 378 occurrences of this word in biblical Hebrew are scattered throughout its periods. In its first biblical appearance this word, ’esh, represents God's presence as "a torch of fire": "And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a [flaming torch]
" (Gen 15:17). "Fire" was the instrument by which an offering was transformed into smoke, whose ascending heavenward symbolized God's reception of the offering (Lev 9:24). God also consumed people with the "fire of judgment" (Num 11:1; Psa 89:46). Various things were to be burnt as a sign of total destruction and divine judgment (Exod 32:20). "Fire" often attended God's presence in theophanies (Exod 3:2). Thus He is sometimes called a "consuming fire" (Exod 24:17). The noun ’ishsheh, meaning "an offering made by fire," is derived from ’esh.œf#č?Find (To)Find (To) Usage Number: 1
Strong's Number: H4672
Original Word: masa’
Usage Notes: "to find, meet, get." This word is found in every branch of the Semitic languages (including biblical Aramaic) and in all periods. It is attested both in biblical (about 455 times) and post-biblical Hebrew.

Masa’ refers to "finding" someone or something that is lost or misplaced, or "finding" where it is. The thing may be found as the result of a purposeful search, as when the Sodomites were temporarily blinded by Lot's visitors and were not able to "find" the door to his house (Gen 19:11). In a very similar usage, the dove sent forth by Noah searched for a spot to land and was unable to "find" it (Gen 8:9). On other occasions, the location of something or someone may be found without an intentional search, as when Cain said: "[Whoever] findeth me shall slay me" (Gen 4:14).

Masa’ may connote not only "finding" a subject in a location, but "finding something" in an abstract sense. This idea is demonstrated clearly by Gen 6:8: "But Noah found grace in the eyes of the Lord." He found, "received", something he did not seek. This sense also includes "finding" something one has sought in a spiritual or mental sense: "Mine hand had gotten much
" (Job 31:25). Laban tells Jacob: "
 If I have found favor in thine eyes, [stay with me]
" (Gen 30:27). Laban is asking Jacob for a favor that he is seeking in an abstract sense. Masa’ can also mean "to discover." God told Abraham: "If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes" (Gen 18:26). This same emphasis appears in the first biblical occurrence of the word: "
But for Adam there was not found a help meet for him" (Gen 2:20). As noted earlier, there can be a connotation of the unintentional here, as when the Israelites "found" a man gathering wood on the Sabbath (Num 15:32). Another special nuance is "to find out," in the sense of "gaining knowledge about." For example, Joseph's brothers said: "God hath found out the iniquity of thy servants
" (Gen 44:16). Masa’ sometimes suggests "being under the power" of something, in a concrete sense. David told Abishai: "
 Take thou thy lord's servants, and pursue after him, lest he get him fenced cities, and escape us" (2Sam 20:6). The idea is that Sheba would "find," enter, and defend himself in fortified cities. So to "find" them could be to "take them over." This usage appears also in an abstract sense. Judah told Joseph: "For how shall I go up to my father, and the lad be not with me lest peradventure I See the evil that shall come on my father" (Gen 44:34). The word masa’, therefore, can mean not only to "find" something, but to "obtain" it as one's own: "Then Isaac sowed in that land, and received in the same year
" (Gen 26:12). Infrequently, the word implies movement in a direction until one arrives at a destination; thus it is related to the Ugaritic root meaning "reach" or "arrive" (ms'). This sense is found in Job 11:7: "Canst thou by searching find out God" (cf. 1Sam 23:17). In a somewhat different nuance, this meaning appears in Num 11:22: "Shall the flocks and the herds be slain for them, to suffice them"Š:"ÌgFill (To)Fill (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H4390
Original Word: male’

Usage Notes: "to fill, fulfill, overflow, ordain, endow." This verb occurs in all Semitic languages (including biblical Aramaic) and in all periods. Biblical Hebrew attests it about 250 times. Basically, male’ means "to be full" in the sense of having something done to one. in 2Ki 4:6, the word implies "to fill up": "And it came to pass, when the vessels were full, that she said
" The verb is sometimes used figuratively as in Gen 6:13, when God noted that "the earth is filled with violence."

Used transitively, this verb means the act or state of "filling something." In Gen 1:22 (the first occurrence of the word), God told the sea creatures to "penetrate" the waters thoroughly but not exhaustively: "Be fruitful, and multiply, and fill the waters in the seas." Male’ can also mean "to fill up" in an exhaustive sense: "
And the glory of the Lord filled the tabernacle" (Exod 40:34). In this sense an appetite can be "filled up," "satiated," or "satisfied." Male is sometimes used in the sense "coming to an end" or "to be filled up," to the full extent of what is expected. For example, in 1Ki 2:27 we read: "So Solomon thrust out Abiathar from being priest unto the Lord; that he might fulfill the word of the Lord, which he spake concerning the house of Eli in Shiloh." This constitutes a proof of the authority of the divine Word.

In a different but related nuance, the verb signifies "to confirm" someone's word. Nathan told Bathsheba: "Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words" (1Kings 1:14). This verb is used to signify filling something to the full extent of what is necessary, in the sense of being "successfully completed": "When her days to be delivered were fulfilled
" (Gen 25:24). This may also mean "to bring to an end"; so God tells Isaiah: "Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished
" (Isa 40:2). Male is used of "filling to overflowing", not just filling up to the limits of something, but filling so as to go beyond its limits: "For Jordan overfloweth all his banks all the time of harvest" (Josh 3:15).

A special nuance appears when the verb is used with "heart"; in such cases, it means "to presume." King Ahasuerus asked Esther: "Who is he, and where is he, that durst presume [literally, "fill his heart"] to do so" (Esth 7:5). To call out "fully" is to cry aloud, as in Jer 4:5.

The word often has a special meaning in conjunction with "hand." Male’ can connote "endow" ("fill one's hand"), as in Exod 28:3: "And thou shalt speak unto all that are wise-hearted, whom I have [endowed] with the spirit of wisdom
" In Judg 17:5, "to fill one's hand" is "to consecrate" someone to priestly service. A similar idea appears in Ezek 43:26, where no literal hand is filled with anything, but the phrase is a technical term for "consecration": "Seven days shall they [make atonement for] the altar and purify it; and they shall consecrate themselves." This phrase is used not only of setting someone or something aside for special religious or cultic use, but of formally installing someone with the authority and responsibility to fulfill a cultic function (i.e., to be a priest). So God commands concerning Aaron and his sons: "And thou
 shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office" (Exod 28:41).

In military contexts, "to fill one's hand" is to prepare for battle. This phrase may be used of "becoming armed," as in Jer 51:11: "Sharpen the arrows, fill the quivers." (kjv, "Make bright the arrows; gather the shields.") In a fuller sense, the phrase may signify the step immediately before shooting arrows: "And Jehu drew [literally, "filled his hand with"] a bow with his full strength
" (2Kings 9:24). It can also signify "being armed," or having weapons on one's person: "But the man that shall touch them must be [armed] with iron and the staff of a spear
" (2Sam 23:7).

Usage Number: 2
Part of Speech: Adjective
Strong's Number: H4390
Original Word: male’

Usage Notes: "full." The adjective male’ appears 67 times. The basic meaning of the word is "full" or "full of" (Ruth 1:21; Deut 6:11).w!!›_Fight (To)Fight (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3898
Original Word: laham

Usage Notes: "to fight, do battle, engage in combat." This word is found in all periods of Hebrew, as well as in ancient Ugaritic. It occurs in the text of Hebrew Bible more than 170 times. Laham appears first in Exod 1:10, where the Egyptian pharaoh expresses his fears that the Israelite slaves will multiply and join an enemy "to fight" against the Egyptians.

While the word is commonly used in the context of "armies engaged in pitched battle" against each other (Num 21:23; Josh 10:5; Judg 11:5), it is also used to describe "single, hand-to-hand combat" (1Sam 17:32-33). Frequently, God "fights" the battle for Israel (Deut 20:4). Instead of swords, words spoken by a lying tongue are often used "to fight" against God's servants (Psa 109:2).

In folk etymology, laham is often connected with lehem, the Hebrew term for "bread," on the contention that wars are fought for bread. There is, however, no good basis for such etymology.
Usage Number: 2
Part of Speech: Noun
Strong's Number: H4421
Original Word: milhamĂą

Usage Notes: "battle; war." This noun occurs more than 300 times in the Old Testament, indicating how large a part military experience and terminology played in the life of the ancient Israelites. Gen 14:8 is an early occurrence of milhamĂą: "And there went out the king of Sodom, and the king of Gomorrah,
 and they joined battle with them in the vale of Siddim."‘x ŁkFieldField Usage Number: 1
Strong's Number: H7704
Original Word: sadeh
Usage Notes: "field; country; domain [of a town]." Sadeh has cognates in Akkadian, Phoenician, Ugaritic, and Arabic. It appears in biblical Hebrew about 320 times and in all periods.

This word often represents the "open field" where the animals roam wild. That is its meaning in its first biblical appearance: "And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth
" (Gen 2:5). Thus, "Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents" (Gen 25:27). A city in the "open field" was unfortified; David wisely asked Achish for such a city, showing that he did not intend to be hostile (1Sam 27:5). Dwelling in an unfortified city meant exposure to attack.

Sadeh represents the "fields surrounding a town" (Josh 21:12; cf. Neh 11:25). "Arable land," land that is either cultivated or to be cultivated, is also signified by sadeh: "If it be your mind that I should bury my dead out of my sight; hear me, and entreat for me to Ephron the son of Zohar, that he may give me the cave of Machpelah, which he hath, which is in the end of his field
" (Gen 23:8-9). The entirety of one's cultivated or pasture land is called his "field": "And the king [David] said unto him [Mephibosheth], Why speakest thou any more of thy matters I have said, Thou and Ziba divide the land [previously owned by Saul]" (2Sam 19:29). Sometimes particular sections of land are identified by name: "And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre
" (Gen 23:19).

Usage Number: 2
Strong's Number: H7704
Original Word: saday

Usage Notes: "open field." Saday occurs 12 times, only in poetical passages. Deut 32:13 is the first biblical appearance: "He made him ride on the high places of the earth, that he might eat the increase of the fields;
"Œ%˜EFeastFeast Usage Number: 1
Strong's Number: H2282
Original Word: hag

Usage Notes: "feast; festal sacrifice." Cognates of this noun appear in Aramaic, Syriac, and Arabic. Biblical Hebrew attests it about 62 times and in all periods, except in the wisdom literature. This word refers especially to a "feast observed by a pilgrimage." That is its meaning in its first biblical occurrence, when Moses said to Pharaoh: "We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord" (Exod 10:9). Hag (or hag) usually represents Israel's three annual "pilgrimage feasts," which were celebrated with processions and dances. These special feasts are distinguished from the sacred seasons ("festal assemblies", Ezek 45:17), the new moon festivals, and the Sabbaths (Hos 2:11).

There are two unique uses of hag. First, Aaron proclaimed a "feast to the Lord" at the foot of Mt. Sinai. This "feast" involved no pilgrimage but was celebrated with burnt offerings, communal meals, singing, and dancing. The whole matter was displeasing to God (Exod 32:5-7). In two passages, hag represents the "victim sacrificed to God" (perhaps during one of the three annual sacrifices): "
Bind the [festal] sacrifice with cords, even unto the horns of the altar" (Psa 118:27; cf. Exod 23:18).K» Fear (To)Fear (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3372
Original Word: yare’
Usage Notes: "to be afraid, stand in awe, fear." This verb occurs in Ugaritic and Hebrew (both biblical and post-biblical). The Bible attests it approximately 330 times and in all periods.

Basically, this verb connotes the psychological reaction of "fear." Yare’ may indicate being afraid of something or someone. Jacob prayed: "Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children" (Gen 32:11).

Used of a person in an exalted position, yare’ connotes "standing in awe." This is not simple fear, but reverence, whereby an individual recognizes the power and position of the individual revered and renders him proper respect. In this sense, the word may imply submission to a proper ethical relationship to God; the angel of the Lord told Abraham: "
I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me" (Gen 22:12). The verb can be used absolutely to refer to the heavenly and holy attributes of something or someone. So Jacob said of Bethel: "How [awesome] is this place! this is none other but the house of God, and this is the gate of heaven" (Gen 28:17). The people who were delivered from Egypt saw God's great power, "feared the Lord, and believed the Lord, and his servant Moses" (Exod 14:31). There is more involved here than mere psychological fear. The people also showed proper "honor" ("reverence") for God and "stood in awe of" Him and of His servant, as their song demonstrates (Exod 15). After experiencing the thunder, lightning flashes, sound of the trumpet, and smoking mountain, they were "afraid" and drew back; but Moses told them not to be afraid, "for God is come to prove you, and that his fear may be before your faces, that ye sin not" (Exod 20:20). In this passage, the word represents "fear" or "dread" of the Lord. This sense is also found when God says, "fear not" (Gen 15:1).

Yare’ can be used absolutely (with no direct object), meaning "to be afraid." Adam told God: "
I was afraid, because I was naked and I hid myself" (Gen 3:10, the first occurrence). One may be "afraid" to do something, as when Lot "feared to dwell in Zoar" (Gen 19:30).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H4172
Original Word: mîra’

Usage Notes: "fear." The noun mîra’, which appears 12 times, is used exclusively of the fear of being before a superior kind of being. Usually it is used to describe the reaction evoked in men by God's mighty works of destruction and sovereignty (Deut 4:24). Hence, the word represents a very strong "fear" or "terror." In the singular, this word emphasizes the divine acts themselves. Mîra’ may suggest the reaction of animals to men (Gen 9:2) and of the nations to conquering Israel (Deut 11:25).

Usage Number: 3
Strong's Number: H3374
Original Word: yir’ñ

Usage Notes: "fear; reverence." The noun yir’ñ appears 45 times in the Old Testament. It may mean "fear" of men (Deut 2:25), of things (Isa 7:25), of situations (Jonah 1:10), and of God (Jonah 1:12); it may also mean "reverence" of God (Gen 20:11).™Xł+FavorFavor Usage Number: 1
Part of Speech: Noun
Strong's Number: H7522
Original Word: rasĂŽn
Usage Notes: "favor; goodwill; acceptance; will; desire; pleasure." The 56 occurrences of this word are scattered throughout Old Testament literature.

RasĂŽn represents a concrete reaction of the superior to an inferior. When used of God, rasĂŽn may represent that which is shown in His blessings: "And for the precious things of the earth and fullness thereof, and for the good will of him that dwelt in the bush" (Deut 33:16). Thus Isaiah speaks of the day, year, or time of divine "favor", in other words, the day of the Lord when all the blessings of the covenant shall be heaped upon God's people (Isa 49:8; Isa 58:5; Isa 61:2). In wisdom literature, this word is used in the sense of "what men can bestow": "He that diligently seeketh good procureth favor: but he that seeketh mischief, it shall come unto him" (Prov 11:27). In Prov 14:35, rasĂŽn refers to what a king can or will do for someone he likes.

This word represents the position one enjoys before a superior who is favorably disposed toward him. This nuance is used only of God and frequently in a cultic context: "
And it [the plate engraved with "holy to the Lord"] shall be always upon his [the high priest's] forehead, that they may be accepted before the Lord" (Exod 28:38). Being "accepted" means that God subjectively feels well disposed toward the petitioner. Rasîn also signifies a voluntary or arbitrary decision. Ezra told the people of Israel to do the "will" of God, to repent and observe the law of Moses (Ezra 10:11). This law was dictated by God's own nature; His nature led Him to be concerned for the physical well-being of His people. Ultimately, His laws were highly personal; they were simply what God wanted His people to be and do. Thus the psalmist confessed his delight in doing God's "will," or His law (Psa 40:8).

When a man does according to his own "will," he does "what he desires": "I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great" (Dan 8:4). In Psa 145:16, the word rasîn means "one's desire" or "what one wants" (cf. Esth 1:8). This emphasis is found in Gen 49:6 (the first occurrence): "
And in their self-will they [brought disaster upon themselves]."

Usage Number: 2
Part of Speech: Verb
Strong's Number: H7521
Original Word: rasĂą

Usage Notes: "to be pleased with or favorable to, be delighted with, be pleased to, make friends with; be graciously received; make oneself favored." This verb, which occurs 50 times in the Old Testament, has cognates in Ugaritic, Aramaic, Syriac, and Arabic. Gen 33:10 contains one appearance of this word: "
thou wast pleased with me."©"Ò=FatherFather Usage Number: 1
Strong's Number: H1
Original Word: ’ab
Usage Notes: "father; grandfather; forefather; ancestor." Cognates of this word occur in Ugaritic, Akkadian, Phoenician, and other Semitic languages. Biblical Hebrew attests it about 1,120 times and in all periods.

Basically, ’ab relates to the familial relationship represented by the word "father." This is the word's significance in its first biblical appearance: "Therefore shall a man leave his father and his mother, and shall cleave unto his wife 
" (Gen 2:24). In poetical passages, the word is sometimes paralleled to ’em, "mother": "I have said to corruption, Thou art my father: to the worm, Thou art my mother, and my sister" (Job 17:14). The word is also used in conjunction with "mother" to represent one's parents (Lev 19:3). but unlike the word ’em, ’ab is never used of animals. ’Ab also means "grandfather" and/or "great-grandfather," as in Gen 28:13: "I am the Lord God of Abraham thy [grand]father, and the God of Isaac
." Such progenitors on one's mother's side were called "thy mother's father" (Gen 28:2). This noun may be used of any one of the entire line of men from whom a given individual is descended: "But he [Elijah] himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers" (1Kings 19:4). In such use, the word may refer to the first man, a "forefather," a clan (Jer 35:6), a tribe (Josh 19:47), a group with a special calling (1Chron 24:19), a dynasty (1Kings 15:3), or a nation (Josh 24:3). Thus, "father" does not necessarily mean the man who directly sired a given individual. This noun sometimes describes the adoptive relationship, especially when it is used of the "founder of a class or station," such as a trade: "And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle" (Gen 4:20).

Usage Number: 2
Original Word: ’ab

Usage Notes: ’Abcan be a title of respect, usually applied to an older person, as when David said to Saul: "Moreover, my father, see, yea, See the skirt of thy robe in my hand 
" (1Sam 24:11). The word is also applied to teachers: "And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof 
" (2Kings 2:12). in 2Ki 6:21, the word is applied to the prophet Elisha and in Judg 17:10, to a priest; this word is also a title of respect when used of "one's husband": "Wilt thou not from this time cry unto me, My father, thou art the guide of my youth" (Jer 3:4). In Gen 45:8, the noun is used of an "advisor": "So now it was not you that sent me hither, but God: and he hath made me a father [advisor] to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt." In each case, the one described as "father" occupied a position or status and received the honor due to a "father."

In conjunction with bayit ("house"), the word ’ab may mean "family": "In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers
" (Exod 12:3). Sometimes the plural of the word used by itself can represent "family": "
 These are the heads of the fathers [households] of the Levites according to their families" (Exod 6:25).

God is described as the "father" of Israel (Deut 32:6). He is the One who begot and protected them, the One they should revere and obey. Mal 2:10 tells us that God is the "father" of all people. He is especially the "protector" or "father" of the fatherless: "A father of the fatherless, and a judge of the widows, is God in his holy habitation" (Psa 68:5). As the "father" of a king, God especially aligns Himself to that man and his kingdom: "I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men" (2Sam 7:14). Not every king was a son of God, only those whom He adopted. In a special sense, the perfect King was God's adopted Son: "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee" (Psa 2:7). The extent, power, and duration of His kingdom are guaranteed by the Father's sovereignty (cf. Psa 2:8-9). On the other hand, one of the Messiah's enthronement names is "Eternal Father": "
And his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace" (Isa 9:6). 8oo`žTźNŠKÊGa=59ƒ4ë'Ît8„X3%ËForsake (To)Forsake (To) Usage Number: 1
Strong's Number: H5800
Original Word: ‘azab

Usage Notes: "to leave, forsake, abandon, leave behind, be left over, let go." This word occurs in Akkadian and post-biblical Hebrew and Aramaic. Similar words appear in Arabic and Ethiopic. The word occurs in biblical Hebrew about 215 times and in all periods. Basically ‘azab means "to depart from something," or "to leave." This is the meaning of the word in its first biblical appearance: "[For this cause] shall a man leave his father and his mother, and shall cleave unto his wife
" (Gen 2:24). A special nuance of the word is "to leave in the lurch," or to leave someone who is depending upon one's services. So Moses said to Hobab the Midianite (Kenite): "Leave us not [in the lurch] I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes" (Num 10:31).

The word also carries the meaning "forsake," or "leave entirely." Such passages convey a note of finality or completeness. So Isaiah is to preach that "
the land that thou abhorrest shall be forsaken of both her kings" (Isa 7:16). In other places, the abandonment is complete but not necessarily permanent. God says that Israel is "as a woman forsaken and grieved in spirit
. For a small moment have I forsaken thee; but with great mercies will I gather thee" (Isa 54:6-7). In Akkadian, this word carries a technical sense of "completely and permanently abandoned" or "divorced." Isaiah employs this sense in Isaiah 62:4: "Thou shalt no more be termed Forsaken;
 but thou shalt be called [My delight is in her], and thy land [Married]
."

Another special use of the word is "to disregard advice": "But he forsook the counsel of the old men which they had given him
" (1Kings 12:8).

A second emphasis of ‘azab is "to leave behind," meaning to allow something to remain while one leaves the scene. In Gen 39:12, Joseph "left" his garment in the hand of Potiphar's wife and fled. The word may also refer to an intentional "turning over one's possessions to another's trust," or "leaving something in one's control." Potiphar "left all that he had in Joseph's hand" (Gen 39:6).

In a somewhat different nuance, the word means to "let someone or something alone with a problem": "If thou See the ass of him that hateth thee lying under his burden, and wouldest forbear to help him
" (Exod 23:5). Used figuratively, ‘azab means to "put distance between" in a spiritual or intellectual sense: "Cease from anger, and forsake wrath
" (Psa 37:8). The third emphasis of the word is "to be left over," or "to take most of something and leave the rest behind": "And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them [over] for the poor and stranger: I am the Lord your God" (Lev 19:10). Finally, ‘azab can mean "to let go" or "allow to leave." The "stupid and senseless men" are those who make no provision for the future; they die leaving ("allowing it to go") their wealth to others (Psa 49:10). A different nuance occurs in Ruth 2:16, where the verb means "to let something lie" on the ground. ‘azab can also mean "to give up": "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them [gives them up] shall have mercy" (Prov 28:13), and the word can mean "to set free," as in 2Chr 28:14: "So the armed men left the captives and the spoil before the princes and all the congregation." ‘Azab can signify "let go," or "make it leave." Concerning evil, Zophar remarks, "
[The wicked] forsake it not, but keep it still within his mouth" (Job 20:13).

‘Azab can mean to "allow someone to do something," as in 2Chr 32:31, where "God left [Hezekiah], to try him, that he might know all that was in his heart"; God "let" Hezekiah do whatever he wanted. "Letting an activity go" may also signify its discontinuance: "I pray you, let us leave off this usury" (Neh 5:10).

‘Azab is sometimes used in a judicial technical sense of "being free," which is the opposite of being in bondage. The Lord will vindicate His people, and will have compassion on His servants "when he seeth that their power is gone, and there is none shut up, or left" (Deut 32:36).’\2„1FormerFormer Usage Number: 1
Strong's Number: H7223
Original Word: ri’shîn

Usage Notes: "former; chief; first." This word comes from a common Semitic root that also yields ro’sh ("head") and re’shüt ("beginning") Ri’shîn, which appears 182 times (first in Gen 8:13), is well represented throughout the entire Old Testament, with the exception of the poetic books and the minor prophets. The basic meaning of ri’shîn is "first" in a series. The word is the antonym of ’aharîn ("last"). On the one hand, ri’shîn may refer to the "first month" (Exod 40:2), the "first day" (Exod 12:15), the "former temple" (Ezra 3:12), or the "firstborn" (Gen 25:25ff.).

On the other hand, the word may denote the "most prominent" in a series. Thus God is "the first" as well as "the last": "Who hath wrought and done it, calling the generations from the beginning I the Lord, the first, and with the last; I am he" (Isa 41:4). The most prominent people at a banquet sat in the "first place" (Esth 1:14). The use of ri’shîn with "father" in "Thy first father hath sinned, and thy teachers have transgressed against me" (Isa 43:27) expresses how Israel's beginnings started with sin and rebellion.

As a reference to time, ri’shîn signifies what has been, i.e., the "former." This usage appears in phrases meaning a "former position" (Gen 40:13) and a "deceased husband" (Hos 2:7). The "prophets of the past" (Zech 1:4) and "ancestors" (Lev 26:45) are both best understood as expressions referring to the past. The prophetic phrase "former days" (unlike "latter days") expresses Israel's past sin and God's judgment on Israel: "Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them" (Isa 42:9).

The Septuagint translations are: proteros ("earlier; former; superior"), protos ("first; earlier; earliest"), emprosthen ("ahead; in front"), arche ("beginning; first cause; ruler; rule"). The kjv gives these translations: "first; former; before; beginning."”V1©Form (To)Form (To) Usage Number: 1
Strong's Number: H3335
Original Word: yasar

Usage Notes: "to form, mold, fashion." A word common to Hebrew in all its periods, yasar is used in modern Hebrew in the sense of "to produce," or "to create." The word is found just over 60 times in the Hebrew Old Testament. The first occurrence in the Old Testament is in Gen 2:7: "
God formed man of the dust of the ground," reflecting the basic meaning of "molding" something to a desired shape.

Yasar is a technical potter's word, and it is often used in connection with the potter at work (Isa 29:16; Jer 18:4, 6). The word is sometimes used as a general term of "craftsmanship or handiwork," whether molding, carving, or casting (Isa 44:9, 10, 12).

The word may be used to express the "form of plans in one's mind (Psa 94:20; kjv, "frameth"). Yasar is frequently used to describe God's creative activity, whether literally or figuratively. Thus, God "formed" not only man (Gen 2:7-8) but the animals (Gen 2:19). God also "formed" the nation of Israel (Isa 27:11; Isa 45:9, 11); Israel was "formed" as God's special servant, even from the womb (Isa 44:2, 24; Isa 49:5). While yet in the womb, Jeremiah was "formed" to be a prophet (Jer 1:5). God "formed" locusts as a special visual lesson for Amos (Amos 7:1); the great sea monster, Leviathan, was "formed" to play in the seas (Psa 104:26).

The concreteness of ancient Hebrew thinking is vividly seen in a statement such as this: "I form the light, and create darkness 
" (Isa 45:7). Similarly, the psalmist confessed to God: "
Thou hast made summer and winter" (Psa 74:17). God "formed" the spirit of man (Zech 12:1), as well as the heart or mind of man (Psa 33:15). Yasar is used to express God's "planning" or "preordaining" according to His divine purpose (Isa 22:11; Isa 46:11).

Almost one half of the uses of this word in the Old Testament are found in the Book of Isaiah, with God as the subject of most of them.š0%ŽForgive (To)Forgive (To) Usage Number: 1
Strong's Number: H5545
Original Word: salah

Usage Notes: "to forgive." This verb appears 46 times in the Old Testament. The meaning "to forgive" is limited to biblical and rabbinic Hebrew; in Akkadian, the word means "to sprinkle," and in Aramaic and Syriac signifies "to pour out." The meaning of salah in Ugaritic is debatable. The first biblical occurrence is in Moses' prayer of intercession on behalf of the Israelites: "
 it is a stiff-necked people; and [forgive] our iniquity and our sin, and take us for thine inheritance" (Exod 34:9). The basic meaning undergoes no change throughout the Old Testament. God is always the subject of "forgiveness." No other Old Testament verb means "to forgive," although several verbs include "forgiveness" in the range of meanings given a particular context (e.g., nasa’ and ‘awon in Exod 32:32; kapar in Ezek 16:63).

The verb occurs throughout the Old Testament. Most occurrences of salah are in the sacrificial laws of Leviticus and Numbers. In the typology of the Old Testament, sacrifices fore-shadowed the accomplished work of Jesus Christ, and the Old Testament believer was assured of "forgiveness" based on sacrifice: "And the priest shall make an atonement [for him in regard to his sin]" (Num 15:25, 28), "And it shall be forgiven him" (Lev 4:26; cf. vv. Lev 4:20, 31, 35; Lev 5:10, 13, 16, 18). The mediators of the atonement were the priests who offered the sacrifice. The sacrifice was ordained by God to promise ultimate "forgiveness" in God's sacrifice of His own Son. Moreover, sacrifice was appropriately connected to atonement, as there is no forgiveness without the shedding of blood (Lev 4:20; cf. Heb 9:22).

Out of His grace, God alone "forgives" sin. The Israelites experienced God's "forgiveness" in the wilderness and in the Promised Land. As long as the temple stood, sacrificial atonement continued and the Israelites were assured of God's "forgiveness." When the temple was destroyed and sacrifices ceased, God sent the prophetic word that He graciously would restore Israel out of exile and "forgive" its sins (Jer 31:34).

The psalmist appealed to God's great name in his request for "forgiveness": "For thy name's sake, O Lord, pardon mine iniquity; for it is great" (Psa 25:11). David praised God for the assurance of "forgiveness" of sins: "Bless the Lord, O my soul 
, who forgiveth all thine iniquities
" (Psa 103:2-3). The Old Testament saints, while involved in sacrificial rites, put their faith in God.

In the Septuagint, salah is most frequently translated by hileos einai ("to be gracious; be merciful"), hilaskesthai ("to propitiate, expiate") and apievai ("to forgive, pardon, leave, cancel"). The translation "to forgive" is found in most English versions (kjv, rsv, nasb, niv), and at times also "to pardon" (kjv, rsv).‰/#’Forget (To)Forget (To) Usage Number: 1
Strong's Number: H7911
Original Word: shakah

Usage Notes: "to forget." The common word meaning "to forget" appears in all periods of the Hebrew language; this term is also found in Aramaic. It occurs just over 100 times in the Hebrew Bible. Shakah is found for the first time in the Old Testament in Gen 27:45, when Rebekah urges Jacob to flee his home until Esau "forget that which thou hast done to him."

As the people worshiped strange gods, Jeremiah reminded Judah that "all thy lovers have forgotten thee; they seek thee not" (Jer 30:14). but God does not "forget" His people: "Can a woman forget her suckling child, that she should not have compassion on the son of her womb yea, they may forget, yet will I not forget thee" (Isa 49:15). In spite of this, when destruction came, Judah complained: "Wherefore dost thou forget us for ever
" (Lam 5:20). Israel would often "forget" God's law (Hos 4:6) and God's name (Jer 23:27).‡..#ŽKFor NothingFor Nothing Usage Number: 1
Strong's Number: H2600
Original Word: hinnam
Usage Notes: "for nothing; for no purpose; useless; without a cause; for no reason." The 32 appearances of this word are scattered throughout every period of biblical Hebrew.

This substantive is used chiefly as an adverb. Hinnam means "for nought": "And Laban said unto Jacob, Because thou are my brother, shouldest thou therefore serve me for nought tell me, what shall thy wages be" (Gen 29:15, the first occurrence). The word means "in vain," or "for no purpose": "Surely in vain the net is spread in the sight of any bird" (Prov 1:17). Finally, hinnam means "for no cause": "
Wherefore then wilt thou sin against innocent blood, to slay David without a cause" (1Sam 19:5). The verb hanan and the noun hen are related to this word.”(-šMFootFoot Usage Number: 1
Strong's Number: H7272
Original Word: regel

Usage Notes: "foot; leg." Regel is a word found in many Semitic languages, referring to a part of the body. In the Old Testament, the word is used a total of 245 times, with its first occurrence in Gen 8:9.

Regel may refer to the "foot" of a human (Gen 18:4), an animal (Ezek 29:11), a bird (Gen 8:9), or even a table (a rare usage; Exod 25:26, kjv). The word's usage is also extended to signify the "leg": "And he had greaves of brass upon his legs, and a target of brass between his shoulders" (1Sam 17:6). regel is used euphemistically for the genital area; thus urine is "water of the legs" (2Kings 18:27) and pubic hair is "hair of the legs" (Isa 7:20). The foot's low place gave rise to an idiom: "From the sole of the foot to the crown of the head" (cf. Deut 28:35), signifying the "total extent of the body."

"Foot" may be a metaphor of "arrogance": "Let not the foot of pride come against me, and let not the hand of the wicked remove me" (Psa 36:11). It is used to represent Israel: "Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them" (2Kings 21:8).

In anthropomorphic expressions, God has "feet." Thus God revealed Himself with a pavement of sapphire as clear as the sky under His "feet" (Exod 24:10). The authors of Scripture portray God as having darkness (Psa 18:9) and clouds of dust beneath His "feet" (Nah 1:3), and sending a plague out from His "feet" (Hab 3:5). His "feet" are said to rest on the earth (Isa 66:1); the temple is also the resting place of His "feet": "
 and I will make the place of my feet glorious" (Isa 60:13). Similarly, the seraphim had "feet," which they covered with a pair of wings as they stood in the presence of God (Isa 6:2); the cherubim had "feet" that Ezekiel described (Ezek 1:7).

The Septuagint gives the following translations: pous ("foot") and skelos ("leg").ˆe,#‘9FoolishnessFoolishness Usage Number: 1
Strong's Number: H200
Original Word: ’iwwelet

Usage Notes: "foolishness; stupidity." This noun appears 25 times in the Old Testament. It can mean "foolishness" in the sense of violating God's law, or "sin" (Psa 38:5). The word also describes the activities and life-style of the man who ignores the instructions of wisdom (Prov 5:23). In another nuance, the noun means "thoughtless." Hence ’iwwelet describes the way a young person is prone to act (Prov 22:15) and the way any fool or stupid person chatters (Prov 15:2).

Usage Number: 2
Strong's Number: H5039
Original Word: nebalĂą

Usage Notes: "foolishness; senselessness; impropriety; stupidity." This abstract noun appears 13 times in the Old Testament. Its use in 1Sa 25:25 signifies "disregarding God's will." NebalĂą is most often used as a word for a serious sin (Gen 34:7, the first occurrence).…X+‹-FoolFool Usage Number: 1
Strong's Number: H191
Original Word: ’ewül

Usage Notes: "fool." This word appears primarily in the wisdom literature. A person described by ’ewĂźl generally lacks wisdom; indeed, wisdom is beyond his grasp (Prov 24:7). In another nuance, "fool" is a morally undesirable individual who despises wisdom and discipline (Prov 1:7; Prov 15:5). He mocks guilt (Prov 14:9), and is quarrelsome (Prov 20:3) and licentious (Prov 7:22). Trying to give him instruction is futile (Prov 16:22).Œ*—{FollowingFollowing Usage Number: 1
Strong's Number: H312
Original Word: ’aher

Usage Notes: "following; different; other." This word occurs about 166 times and in all periods of biblical Hebrew. The first meaning of this word is temporal, and is seen in Gen 17:21: "But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year" (i.e., the year "following"). The first biblical occurrence of the word is in Gen 4:25: "And Adam [had relations with] his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel
"

This meaning of "different" or "another" also appears in Lev 27:20: "And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more." In Isa 28:11, ’aher defines tongue or language; hence it should be understood as "foreign": "For with stammering lips and another tongue will he speak to this people." Since this verse is quoted 530 1Cor 14:21 as an Old Testament prophecy of tongues-speaking, ’aher figures prominently in the debate on that subject. Finally, ’aher can mean "other." In this usage, the word distinguishes one thing from another without emphasizing any contrast. This is its meaning in Exod 20:3: "Thou shalt have no other gods before me."—l)ŻUFlowFlow Usage Number: 1
Strong's Number: H3332
Original Word: yasaq

Usage Notes: "to pour, pour out, cast, flow." Commonly used throughout the history of the Hebrew language, this word occurs in ancient Ugaritic with the same nuances as in the Old Testament. Yasaq occurs in the Hebrew Bible just over 50 times. The word is used first in Gen 28:18, where it is said that after Jacob had slept at Bethel with his head resting on a stone, he "poured oil upon the top of it". He again "poured" oil on a stone pillar at Bethel while on his return trip home twenty years later (Gen 35:14). The idea expressed in these two instances and others (Lev 8:12; Lev 21:10) is that of anointing with oil; it is not the ordinary term for "to anoint." (The regular term for "to anoint" is mashah, which gives us the word "messiah.")

Many things may "be poured out," such as oil in sacrifice (Lev 2:1), water for washing purposes (2Kings 3:11), and pottage for eating (2Kings 4:41). This verb is used to express the idea of "pouring out" or "casting" molten metals (Exod 25:12; Exod 26:37; 1Ki 7:46). The idea of "pouring upon or infusing" someone is found in Psa 41:8: "A wicked thing is poured out upon him" (nasb). The context seems to imply the infusion of a sickness, as interpreted by the jb: "This sickness is fatal that has overtaken him. "

Usage Number: 2
Strong's Number: H8210
Original Word: shapak

Usage Notes: "to pour out, pour, shed." A common Semitic word, this verb is found in both ancient Akkadian and Ugaritic, as well as throughout Hebrew. Shapak occurs just over 100 times in the text of the Hebrew Bible. In its first use in the Old Testament, the word is part of the general principle concerning the taking of human life: "Whoso sheddeth man's blood, by man shall his blood be shed
" (Gen 9:6). While it is frequently used in this sense of "shedding" or "pouring out" blood, the word is commonly used of the "pouring out" of the contents of a vessel, such as water (Exod 4:9; 1Sa 7:6), plaster or dust (Lev 14:41), and drink offerings to false gods (Isa 57:6).

In its figurative use, shapak indicates the "pouring out" of God's wrath (Hos 5:10), of contempt (Job 12:21), of wickedness (Jer 14:16), and of the Spirit of God (Ezek 39:29). The psalmist describes his helpless condition in this picturesque phrase: "I am poured out like water" (Psa 22:14, kjv; neb, "My strength drains away like water"; jb, "I am like water draining away").M(»FlockFlock Usage Number: 1
Strong's Number: H6629
Original Word: so’n

Usage Notes: "flock; small cattle; sheep; goats." A similar word is found in Akkadian, Aramaic, and Syriac, and in the Tel Amarna tablets. In Hebrew, so’n kept its meaning in all stages of the development of the language. The word occurs 273 times in the Hebrew Old Testament, with its first occurrence in Gen 4:2. The word is not limited to any period of Hebrew history or to any type of literature. The Book of Genesis, with the narratives on the patriarchs in their pastoral setting, has the greatest frequency of usage (about 60 times).

The primary meaning of so’n is "small cattle," to be distinguished from baqar ("herd"). The word may refer to "sheep" only (1Sam 25:2) or to both "sheep and goats": "So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me" (Gen 30:33). The "flock" was an important economic factor in the ancient Near East. The animals were eaten (1Sam 14:32; cf. Psa 44:11), shorn for their wool (Gen 31:19), and milked (Deut 32:14). They were also offered as a sacrifice, as when Abel sacrificed a firstling of his "flock" (Gen 4:4).

In the metaphorical usage of so’n, the imagery of a "multitude" may apply to people: "As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks of men: and they shall know that I am the Lord" (Ezek 36:38). God is viewed as the shepherd of His "flock," God's people: "Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture" (Psa 100:3; cf. Psa 23; Psa 79:13; Mic 7:14). In a period of oppression, the psalmist compared God's people to "sheep for the slaughter" (Psa 44:22) and prayed for God's deliverance.

People without a leader were compared to a "flock" without a shepherd (1Kings 22:17; cf. Zech 10:2; Zech 13:7). Jeremiah viewed the Judeans as having been guided astray by their shepherds, or leaders (Jer 50:6). Similarly, Isaiah wrote: "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all" (Isa 53:6).

The prophetic promise pertains to God's renewed blessing on the remnant of the "flock": "And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase" (Jer 23:3). This would come to pass as the Messiah ("the Branch of David") will establish His rule over the people (vv. Jer 23:5-6). This idea is also expressed by Ezekiel: "And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it" (Ezek 34:23-24).

The Septuagint gives the following translations: probaton ("sheep") and poimnion ("flock"). The kjv gives these senses: "flocks; sheep; cattle."Ą 'ÂFleshFlesh Usage Number: 1
Strong's Number: H1320
Original Word: basar
Usage Notes: "flesh; meat; male sex organ." Cognates of this word appear in Ugaritic, Arabic, and Aramaic. Biblical Hebrew attests it about 270 times and in all periods.

The word means the "meaty part plus the skin" of men: "And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof" (Gen 2:21, the first occurrence). This word can also be applied to the "meaty part" of animals (Deut 14:8). Gen 41:2 speaks of seven cows, sleek and "fat of flesh." In Num 11:33, basar means the meat or "flesh" of the quail that Israel was still chewing. Thus the word means "flesh," whether living or dead.

Basar often means the "edible part" of animals. Eli's sons did not know God's law concerning the priests' portion, so "when any man offered sacrifice, the priest's [Eli's] servant came while the flesh was [boiling], with a [three-pronged fork] in his hand" (1Sam 2:13). However, they insisted that "before they burnt the fat
, Give flesh to roast for the priest; for he will not have [boiled] flesh of thee, but raw" (literally, "living", 1Sam 2:15). Basar, then, represents edible animal "flesh" or "meat," whether cooked (Dan 10:3) or uncooked. The word sometimes refers to "meat" that one is forbidden to eat (cf. Exod 21:28).

This word may represent a part of the body. At some points, the body is viewed as consisting of two components, "flesh" and bones: "This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man" (Gen 2:23). That part of the "fleshly" element known as the foreskin was to be removed by circumcision (Gen 17:11). In other passages, the elements of the body are the "flesh," the skin, and the bones (Lam 3:4). Num 19:5 mentions the "flesh", hide, blood, and refuse of a heifer. In Job 10:11, we read: "Thou hast clothed me with skin and flesh, and hast [knit] me with bones and sinews."

Flesh sometimes means "blood relative": "And Laban said to him [Jacob], Surely thou art my bone and my flesh" (Gen 29:14). The phrase "your flesh" or "our flesh" standing alone may bear the same meaning: "Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother and our flesh" (Gen 37:27). The phrase she’er basar is rendered "blood relative" (Lev 18:6; kjv, "near of kin"). About 50 times, "flesh" represents the "physical aspect" of man or animals as contrasted with the spirit, soul, or heart (the nonphysical aspect). In the case of men, this usage appears in Num 16:22: "O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation" In such passages, then, basar emphasizes the "visible and structural part" of man or animal.

In a few passages, the word appears to mean "skin," or the part of the body that is seen: "By reason of the voice of my groaning my bones cleave to my skin" (Psa 102:5; Psa 119:120). In passages such as Lev 13:2, the ideas "flesh" and "skin" are clearly distinguished.

Basar sometimes represents the "male sex organ": "Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh [nasb, "body"], because of his issue he is unclean" (Lev 15:2).

The term "all flesh" has several meanings. It means "all mankind" in Deut 5:26: "For who is there of all flesh, that hath heard the voice of the living God
" In another place, this phrase refers to "all living creatures within the cosmos," or all men and animals (Gen 6:17). Ű{»qœh~Yd8B,#Zç۞ </»yGo A Whoring (To)Go A Whoring (To) Usage Number: 1
Strong's Number: H2181
Original Word: zanĂą

Usage Notes: "to go a whoring, commit fornication, be a harlot, serve other gods." This is the regular term denoting prostitution throughout the history of Hebrew, with special nuances coming out of the religious experience of ancient Israel. The word occurs approximately 90 times in the Hebrew Old Testament. It is used for the first time in the text at the conclusion of the story of the rape of Dinah by Shechem, as her brothers excuse their revenge by asking: "Should he deal with our sister as with a harlot" (Gen 34:31).

While the term means "to commit fornication," whether by male or by female, it is to be noted that it is almost never used to describe sexual misconduct on the part of a male in the Old Testament. Part of the reason lies in the differing attitude in ancient Israel concerning sexual activity by men and women. The main reason, however, is the fact that this term is used most frequently to describe "spiritual prostitution" in which Israel turned from God to strange gods. Deut 31:16 illustrates this meaning: "And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them."

Zanñ became, then, the common term for spiritual backsliding. The act of harloting after strange gods was more than changing gods, however. This was especially true when Israel went after the Canaanite gods, for the worship of these pagan deities involved actual prostitution with cult prostitutes connected with the Canaanite shrines. In the Old Testament sometimes the use of the phrase "go a whoring after" gods implies an individual's involvement with cult prostitutes. An example might be in Exod 34:15-16: "Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods
. And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods."

The religious theory behind such activity at the Canaanite shrine was that such sexual activity with cult prostitutes, both male and female, who represented the gods and goddesses of the Canaanite fertility cult, would stimulate fertility in their crops and flocks. Such cult prostitutes were not designated as prostitutes but rather "holy ones" or "set-apart ones," since the Semitic term for "holy" means, first of all, to be set apart for a special use. This is illustrated in Deut 23:17: "There shall be no cult prostitute [set-apart one] of the daughters of Israel, neither shall there be a cult prostitute of the sons of Israel" (rsv; kjv, "whore of the daughters of Israel" and "sodomite of the sons of Israel"). This theme of religious harlotry looms large in the prophets who denounce this backsliding in no uncertain terms. Ezekiel minces no words as he openly calls both Judah and Israel "harlots" and vividly describes their backsliding in sexual terms (Ezek 16:6-63; 23).

The Book of Hosea, in which Hosea's wife Gomer became unfaithful and most likely was involved in such cult prostitution, again illustrates not only Hosea's heartbreak but also God's own heartbreak because of the unfaithfulness of his wife, Israel's unfaithfulness appears in Hos 9:1: "Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor."–o;­YGloryGlory Usage Number: 1
Part of Speech: Noun
Strong's Number: H8597
Original Word: tip’eret

Usage Notes: "glory; beauty; ornament; distinction; pride." This word appears about 51 times and in all periods of biblical Hebrew. The word represents "beauty," in the sense of the characteristic enhancing one's appearance: "And thou shalt make holy garments for Aaron they brother for glory and for beauty" (Exod 28:2, the first occurrence). In Isa 4:2, the word identifies the fruit of the earth as the "beauty" or "adornment" of the survivors of Israel.

Tip’eret (or tip’arñ) means "glory" in several instances. The word is used of one's rank. A crown of "glory" is a crown which, by its richness, indicates high rank, Wisdom will "[present you with] a crown of glory (nasb, "beauty")" (Prov 4:9). "The hoary head is a crown of glory" (Prov 16:31), a reward for righteous living. In Isa 62:3, the phrase "crown of glory (nasb, "beauty")" is paralleled by "royal diadem." This word also modifies the greatness of a king (Esth 1:4) and the greatness of the inhabitants of Jerusalem (Zech 12:7). In each of these instances, this word emphasizes the rank of the persons or things so modified. The word is used of one's renown: "
And to make thee high above all nations which he hath made, in praise, and in name, and in honor [distinction]" (Deut 26:19).

In another related nuance, tip’eret (or tip’arñ) is used of God, to emphasize His rank, renown, and inherent "beauty": "Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty 
" (1Chron 29:11). This word represents the "honor" of a nation, in the sense of its position before God: "[He has] cast down from heaven unto the earth the beauty [honor or pride] of Israel
" (Lam 2:1). This nuance is especially clear in passages such as Judg 4:9: "I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honor [i.e., distinction]; for the Lord shall sell Sisera into the hand of a woman."

In Isa 10:12, tip’eret (or tip’arñ) represents a raising of oneself to a high rank in one's own eyes: "
I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks."

Usage Number: 2
Part of Speech: Verb
Strong's Number: H6286
Original Word: pa’ar

Usage Notes: "to glorify." This verb occurs 13 times in biblical Hebrew. One appearance of this verb is in Isa 60:9: "
And to the Holy One of Israel, because he hath gloried thee."‘A:+ąiGive Drink (To)Give Drink (To) Usage Number: 1
Strong's Number: H8248
Original Word: shaqĂą

Usage Notes: "to give drink, irrigate, water." This verb is found in ancient Akkadian and Ugaritic, as well as in biblical and modern Hebrew. The word usually occurs in the causative sense, while its much more common counterpart, shatĂą, is used primarily in the simple active form, "to drink." In its first occurrence in the biblical text, shaqĂą expresses the idea of "to irrigate," or "to water": "But there went up a mist from the earth, and watered the whole face of the ground" (Gen 2:6). In view of the Mesopotamian background of this passage, both linguistic and agricultural, the Hebrew word for "mist" probably is to be connected with the idea of an irrigation canal or system.

The dry climate of the Middle East makes shaqĂą a most important word, since it expresses the act of "irrigating" or "watering" crops (Deut 11:10). God "waters" the earth and cause plants to grow (Psa 104:13-14). Figuratively, He "irrigates" His vineyard, Israel (Isa 27:3). A frequent use of shaqĂą is to express the "giving of water to drink" to animals (Gen 24:14, 46; Gen 29:2-3, 7-8,10). Men are given a variety of things to drink, such as water (Gen 24:43), wine (Gen 19:32; Amos 2:12), milk (Judg 4:19), and vinegar (Psa 69:21). In a symbol of divine judgment, God is said to give "poisoned water [kjv, "water of gall"] to drink" to Israel (Jer 8:14; Jer 9:15; Jer 23:15). In this time of judgment and mourning, Israel was not to be given "the cup of consolation to drink" (Jer 16:7).

A healthy person is one whose bones "are moistened" with marrow (Job 21:24; literally, whose bones "are watered" or "irrigated" with marrow).˜9!°/GenerationGeneration Usage Number: 1
Strong's Number: H1755
Original Word: dĂŽr
Usage Notes: "generation." This noun belongs to a common Semitic root, which signifies "duration" in East Semitic and "generation" in West Semitic. The Akkadian words daru ("long duration") and duru ("circle") seem by form to be related to the root for the Hebrew word dĂŽr.

In the Old Testament, the word dĂŽr occurs about 166 times; as many as 74 of these are in the repetition "dĂŽr plus dĂŽr," meaning "alway." The first occurrence of the word is in Gen 6:9: "These are the generations of Noah [the account of Noah]: Noah was a just man a perfect in his generations, and Noah walked with God."

First the concrete meaning of "generation" is the "period during which people live": "And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation" (Gen 7:1). A "generation" may be described as "stubborn" (Deut 32:5, kjv, "perverse") or "righteous" (Psa 14:5). Close to this meaning is the temporal element of dĂŽr: A dĂŽr is roughly the period of time from one's birth to one's maturity, which in the Old Testament corresponds to a period of about 40 years (Num 14:33). Abraham received the promise that four "generations" of his descendants were to be in Egypt before the Promised Land would be inherited. Israel was warned to be faithful to the Lord, as the punishment for disobedience would extend to the fourth "generation" (Exod 20:5); but the Lord's love extends to a thousand "generations" of those who love Him (Deut 7:9).

The lasting element of God's covenantal faithfulness is variously expressed with the word dĂŽr: "Thy faithfulness is unto all generations: thou hast established the earth, and it abideth" (Psa 119:90).

The use of dĂŽr in Isa 51 teaches the twofold perspective of "generation," with reference to the future as well as to the past. Isaiah spoke about the Lord's lasting righteousness and said that His deliverance is everlasting (literally, "generation of generations", v. Isa 51:8); but in view of Israel's situation, Isaiah petitioned the Lord to manifest His loving strength on behalf of Israel as in the past (literally, "generations forever", v. Isa 51:9). Thus, depending on the context, dĂŽr may refer to the past, the present, or the future. The psalmist recognized the obligation of one "generation" to the "generations" to come: "One generation shall praise thy works to another, and shall declare thy mighty acts" (Psa 145:4). Even the grey-haired man has the opportunity to instruct the youth (Psa 71:17-18).

In the Septuagint, dĂŽr is nearly always translated by genea ("generation"). The kjv translates it by "generation; age."8#„)Gather (To)Gather (To) Usage Number: 1
Strong's Number: H6908
Original Word: qabas
Usage Notes: "to collect, gather, assemble." This verb also appears in Ugaritic, Arabic, Aramaic, and post-biblical Hebrew; a similar word (having the same radicals but a different meaning) occurs in Ethiopic. Qabas appears in all periods of Hebrew and about 130 times in the Bible. The verb ’asap is a near synonym to qabas, differing from it only by having a more extensive range of meanings. ’Asap duplicates, however, all the meanings of qabas.

First, qabas means "to gather" things together into a single location. The word may focus on the process of "gathering," as in Gen 41:35 (the first occurrence): Joseph advised Pharaoh to appoint overseers to "gather all the food of those good years that come, and lay up corn under the hand of Pharaoh
." The verb may also focus on the result of the process, as in Gen 41:48: "And he gathered up all the food of the seven years, which were in the land of Egypt
." Only in one passage does qabas mean "to harvest" (Isa 62:9): "But they that have gathered [harvested] it [grain] shall eat it, and praise the Lord; and they that have brought it [wine] together shall drink it in the courts of my holiness." This verb is used metaphorically of things that can be "gathered" only in a figurative sense. So in Psa 41:6, the enemy's "heart gathereth iniquity to itself" while visiting, i.e., the enemy considers how he can use everything he hears and sees against his host.

Qabas is often used of "gathering" people or "assembling" them. This "gathering" is usually a response to a summons, but not always. in 1Ki 11:24, David "gathered men unto him, and became captain over a [marauding] band." This action was not the result of a summons David issued, but resulted from reports that circulated about him. The entire story makes it quite clear that David was not seeking to set up a force rivaling Saul's. but when men came to him, he marshalled them. Quite often this verb is used of "summoning" people to a central location. When Jacob blessed his sons, for example, he "summoned" them to him and then told them to gather around closer (Gen 49:2). This same word is used of "summoning" the militia. All able-bodied men in Israel between the ages of 20 and 40 were members of the militia. In times of peace they were farmers and tradesmen; but when danger threatened, a leader would "assemble" them or "summon" them to a common location and organize them into an army (cf. Judg 12:4). All Israel could be "summoned" or "gathered" for battle (as a militia); thus "
 Saul gathered all Israel together, and they pitched in Gilboa" (1Sam 28:4). This military use may also signify "marshalling" a standing army in the sense of "setting them up" for battle. The men of Gibeon said: "All the kings of the Amorites that dwell in the mountains are gathered together against us" (Josh 10:6). in 1Ki 20:1, qabas carries this sense in addition to overtones of "concentrating" an entire army against a particular point: "And Ben-hadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it." Ordered assemblies may include assemblies for covenant-making: "And Abner said unto David, I will arise and go, and will gather all Israel unto my lord the king, that they may make a league with thee
" (2Sam 3:21). In several instances, assemblies are "convened" for public worship activities: "Samuel said, Gather all Israel to Mizpeh
.And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day
" (1Sam 7:5-6; cf. Joel 2:16).

When qabas appears in the intensive stem, God is often the subject. This usage connotes that something will result that would not result if things were left to themselves. The verb is used in this sense to refer to "divine judgment": "As they gathered silver, and brass
into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury (Ezek 22:20). Qabas is also applied to "divine deliverance": "
The Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee" (Deut 30:3).

A special use of the verb qabas appears in Joel 2:6, namely "to glow" or "glow with excitement" or "become pale [white]": "Before their face the people shall be much pained: all faces shall gather blackness."

Usage Number: 2
Strong's Number: H622
Original Word: ’asap
Usage Notes: "to gather, gather in, take away." This verb also occurs in Akkadian, Ugaritic, Phoenician, and Aramaic. It is attested at all periods of biblical literature, and it appears about 200 times.

Basically, ’asap refers to "bringing objects to a common point." This may mean to "gather" food to himself (Gen 6:21). Eventually, the food was to go into the ark. This verb can also refer to "gathering" food at harvest time, or "harvesting": "And six years thou shalt sow thy land, and shalt gather in the fruits thereof" (Exod 23:10). 2Kings 22:4 refers not to a process of going out and getting something together, but to standing still as someone brings money to one. Also notice Gen 29:22: "And Laban gathered together all the men of the place, and made a feast"; this verse similarly focuses on the end product of gathering. but here the "gatherer" does not physically handle what is "gathered." He is simply the impetus or active cause for a congregating of all those men. God may "gather" a man to his fathers, i.e., cause him to die (2Kings 22:20). Here the emphasis is on the end product, and God as the agent who "gathers."

’Asap may represent not only the process of bringing things to a common location; the word may also represent "bringing" things to oneself. After the harvest is brought ("gathered") in from the threshing floor and wine vat, the Feast of Booths is to be celebrated (Deut 16:13). In Deut 22:2, a man is to "gather" into his home (bring home and care for) a lost animal whose owner cannot be found. In this manner, God "gathers" to Himself those abandoned by their family (Psa 27:10). A special application of this nuance is to "receive hospitality": "
When he went in he sat him down in a street of the city: for there was no man that took them into his house to lodging" (Judg 19:15). "To gather in" also may mean "to be consumed by", God promises that His people "shall be no more consumed with hunger" (Ezek 34:29). Finally, used in this way the verb can mean "to bring into," as when Jacob "gathered up his feet into the bed" (Gen 49:33).

The third emphasis is the "withdrawal" or "removal" of something; the action is viewed from the perspective of one who loses something because someone has taken it ("gathered it in"). In Psa 85:3, the "gathering" represents this sort of "withdrawal away from" the speaker. Thus, anger "disappears": "Thou hast taken away all thy wrath." Compare also Rachel's statement at the birth of Joseph: "God hath taken away my reproach" (Gen 30:23). In this case, Sarah speaks of the "destruction" of her reproach. "To gather one's soul" is "to lose" one's life (Judg 18:25). God can also be the agent who "gathers" or "takes away" a soul: "Gather not my soul with sinners
" (Psa 26:9). In this sense, ’asap can mean "being cured" of a disease; "Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy" (2Kings 5:3).ž7Œ)GateGate Usage Number: 1
Strong's Number: H8179
Original Word: sha‘ar
Usage Notes: "gate." This word has cognates in Ugaritic, Arabic, Moabite, Aramaic, and Phoenician. Biblical Hebrew attests it about 370 times and in all periods.

Basically, this word represents a structure closing and enclosing a large opening through a wall, or a barrier through which people and things pass to an enclosed area. The "gate" of a city often was a fortified structure deeper than the wall. This is especially true of strong, well-fortified cities, as in the case of the first biblical appearance of the word: "And there came two angels to Sodom at even; and Lot sat in the gate of Sodom
" (Gen 19:1). Within major cities there were usually strongly fortified citadels with "gates" (Neh 2:8). Certain "gates" were only the thickness of a curtain: "And for the gate of the court [of the tabernacle] shall be a hanging of twenty cubits 
" (Exod 27:16). Later, the temple had large openings between its various courts: "Stand in the gate of the Lord's house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord" (Jer 7:2).

Exod 32:26 speaks of an opening ("gate") in the barrier surrounding Israel's temporary camp at the foot of Sinai. Such camps often were enclosed with barriers of earth and/or rock. Ancient fortified cities had to find a source of water for periods of siege, and sometimes dams were built. Nah 2:6 apparently refers to such a dam when it says: "The gates of the rivers shall be opened, and the palace shall be dissolved" (i.e., swept away). Both the underworld (Job 38:17) and heaven, the domain of God (Gen 28:17), are pictured as cities with "gates."

The "gates" of ancient cities sometimes enclosed city squares or were immediately in front of squares (2Chron 32:6). The entry way (2Chron 23:15) could be secured with heavy doors that were attached to firmly embedded pillars and reinforced by bars (Judg 16:3; cf. Psa 147:13; Neh 3:3). Palaces could be citadels with strongly fortified "gates" large enough to have rooms over them. During siege, such rooms housed warriors. It was such a room into which David climbed and wept over the death of his son Absalom (2Sam 18:33). "Gates" had rooms to house guards (Ezek 40:7). The rooms bordering the "gates" could also be used to store siege supplies (Neh 12:25).

The "gates" were the place where local courts convened: "And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth 
" (Deut 25:7). The sentence sometimes was executed at the city "gates": "And I will fan them with a fan in the gates of the land; I will bereave them of children, I will destroy my people 
" (Jer 15:7). In this passage, all of the land of Israel is envisioned as a city at whose "gates" God gathers the offenders for trial, judgment, sentence, and punishment. The phrase, "within the gates," means "within the area enclosed." Thus the sojourner who is "in your gates" is the foreigner who permanently lives in one of Israel's towns (Exod 20:10). In passages such as Deut 12:15, this phrase means "wherever you live": "Notwithstanding thou mayest kill and eat flesh in all thy gates
."’6€+GarmentGarment Usage Number: 1
Strong's Number: H899
Original Word: beged

Usage Notes: "garment; covering; cloth; blanket; saddlecloth." This word appears in biblical Hebrew about 200 times and in all periods. The word signifies any kind of "garment" or "covering," usually for human wear. Beged first appears in Gen 24:53: "And the servant brought forth jewels of silver, and jewels of gold, and garments [kjv, "raiment"], and gave them to Rebekah
." Here the word represents "garments made of precious materials." The "garments" of widows, on the other hand, must have been quite common and valueless (Gen 38:14). Certainly mourners' "garments" must have been very plain, if not torn (2Sam 14:2).

Beged sometimes refers to "outer garments." Thus in 2Ki 7:15, the Syrian soldiers who fled from Jerusalem left behind their "clothes" and equipment; they left behind everything that would hinder their escape. Surely this did not include their essential "clothing." In Judg 14:12, however, the word is distinguished from linen wrappings ("outer garments"), Samson promised the Philistines that if they would solve his riddle, he would give them "thirty linen wraps [kjv, "sheets"] and thirty change of garments" (cf. Judg 17:10). The "holy garments" Moses was commanded to make for Aaron included everything he was to wear while officiating before the Lord: "
 A breastplate, and an ephod, and a robe, and an embroidered coat, a mitre, and a [sash]; and they shall make holy garments for Aaron
" (Exod 28:4).

In passages such as Num 4:6, beged means "covering," in the sense of a large flat piece of cloth material to be laid over something: "And [they] shall put thereon the covering of badgers' skins, and shall spread over it a cloth wholly of blue
." When put over people, such clothes were probably "blankets": "Now king David was old and stricken in years; and they covered him with blankets [kjv and nasb, "clothes"], but he gat no heat" (1Kings 1:1). When put over beasts, such coverings were "saddlecloths" (Ezek 27:20).”5š1FruitFruit Usage Number: 1
Part of Speech: Noun
Strong's Number: H6529
Original Word: perĂź

Usage Notes: "fruit; reward; price; earnings; product; result." Cognates of this word appear in Ugaritic and Egyptian. Perü appears about 120 times in biblical Hebrew and in every period. First, perü represents the mature edible product of a plant, which is its "fruit." This broad meaning is evident in Deut 7:13: "He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine and the flocks of thy sheep
." In its first biblical appearance, the word is used to signify both "trees" and the "fruit" of trees: "And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind
" (Gen 1:11). In Psa 107:34, the word is used as a modifier of land. The resulting term is "a fruitful land" in the sense of a "land of fruit."

Second, perĂź means "offspring," or the "fruit of a womb." In Deut 7:13, the word represents "human offspring," but it can also be used of animal "offspring" (Gen 1:22).

Third, the "product" or "result" of an action is, in poetry, sometimes called its "fruit": "A man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth" (Psa 58:11). Isa 27:9 speaks of "the full price of the pardoning of his sin" (kjv, "all the fruit to take away his sin"), i.e., the result of God's purifying acts toward Israel. The wise woman buys and plants a field with her earnings or the "fruit of her hands" (Prov 31:16). In other words, she is to be rewarded by receiving the "product" of her hands (Prov 31:31). The righteous will be rewarded "according to his ways, according to the results of his deeds" (Jer 17:10, nasb; cf. Jer 21:14). In most passages similar to these, the nasb renders perĂź "fruit" (cf. Prov 18:21).

Usage Number: 2
Part of Speech: Verb
Strong's Number: H6509
Original Word: parah

Usage Notes: "to be fruitful, bear fruit." This verb appears 29 times in the Old Testament. Its first occurrence is in Gen 1:22: "And God blessed them, saying, Be fruitful, and multiply,
"ˆA4{FriendFriend Usage Number: 1
Strong's Number: H7453
Original Word: rea‘

Usage Notes: "friend; companion; fellow." This noun appears about 187 times in the Bible. The word refers to a "friend" in 2Sa 13:3: "But Amnon had a friend, whose name was Jonadab." The word may be used of a husband (Jer 3:20) or a lover (Song 5:16).

In another sense, rea‘ may be used of any person with whom one has reciprocal relations: "And they said every one to his fellow, Come, and let us cast lots 
" (Jonah 1:7). The word also appears in such phrases as "one another," found in Gen 11:3: "And they said one to another 
" (cf. Gen 31:49). Other related nouns that appear less frequently are re‘eh, which means "friend" about 5 times (e.g., 1Kings 4:5); and re‘ñ, which means "companion or attendant" (Judg 11:38; Psa 45:14). ælxTâ;ä"àæ‡vA#[Goat-demonsGoat-demons Usage Number: 1
Strong's Number: H8163
Original Word: sa‘ür

Usage Notes: "goat-demons; goat-idols." This word occurs 4 times in biblical Hebrew. In its first biblical appearance, the word represents "goat-idols"): "And they shall no more offer their sacrifices unto devils [nasb, "goat demons"], after whom they have gone a whoring" (Lev 17:7). This passage demonstrates that the word represents being that were objects of pagan worship. Worship of these "demons" persisted long in the history of Israel, appearing under Jeroboam I (929-909 b.c.), who "
ordained him priests for the high places, and for the devils [rsv, "satyrs"], and for the calves which he had made" (2Chron 11:15). In this instance, sa‘ür represents idols that Jeroboam had manufactured. Josiah's revival probably involved the breaking down of the high places of the goat-demons (2Kings 23:8).ȁ@#ăoGo Out (To)Go Out (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3318
Original Word: yasa’

Usage Notes: "to come forth, go out, proceed, go forth, bring out, come out." This verb occurs in all Semitic languages, including biblical Aramaic and Hebrew. It occurs in every period of Hebrew; the Old Testament attests the word about 1,070 times. Basically, this word means "movement away" from some point, even as bî’ ("come") means movement toward some point. Yasa’ is the word used of "coming forth", the observer is outside the point of departure but also speaks from the perspective of that departing point. For example, Gen 2:10 (the first occurrence of the word) reports that a river "came forth" or "flowed out" from the garden of Eden.

In comparison to this continuing "going out," there is the one-time (punctiliar) "coming forth," as seen when all the animals, "came out" of the ark (Gen 9:10). Thus, Goliath the champion of the Philistines "went forward" from the camp to challenge the Israelites to a duel (1Sam 17:4). In the art of ancient warfare, a battle was sometimes decided on the basis of two duelers.

This verb may be used with "come" (bî’) as an expression for "constant activity." The raven Noah sent out "went forth to and fro" (literally, "in and out") until the water had abated (Gen 8:7). Various aspects of a man's personality may "go forth," indicating that they "leave" him. When one's soul "departs" the body, the person dies (Gen 35:18). When one's heart "departs," he loses all inner strength and confidence (Gen 42:28).

Yasa’ has a number of special uses. It can be used of "giving birth" (Exod 21:22) or of "begetting" descendants (Gen 17:6). The "going forth" of a year is its close, as in the harvest season (Exod 23:16). Another special use of this verb has to do with "moving out" a camp for either a military campaign (1Sam 8:20) or some other purpose (Deut 23:10). "Going and coming" may also be used of "fighting" in wars. Toward the end of his life Moses said he was unable to "come and go" (Deut 31:2; cf. Josh 14:11). He probably meant that he could not engage in war (Deut 31:3). On the other hand, this phrase can refer to the normal activities of life (1Kings 3:7). Yasa’ also has a cultic use, describing the "movement" of the priest in the tabernacle; bells were attached to the hem of the priest's robe so the people could follow his actions (Exod 28:35).

When applied to God, the action of "going out" only infrequently refers to His "abandoning" a certain location. In Ezek 10:18, the glory of the Lord "left" the "threshold of the [temple], and stood over the cherubim," and eventually departed the temple altogether (Ezek 10:19). Often this verb pictures the Lord as "going forth" to aid His people, especially in texts suggesting or depicting His appearances among men (theophanies; cf. Judg 5:4). In Egypt, the Lord "went out" into the midst of the Egyptians to smite their first born (Exod 11:4). The Lord's departure-point in such cases is variously represented as Seir (Judg 5:4) and His heavenly dwelling place (Mic 1:3), although it is often unexpressed.

The messenger of God also "goes forth" to accomplish specific tasks (Num 22:32). God's providential work in history is described by Laban and Bethuel as "the thing proceedeth from the Lord" (Gen 24:50). Also, "going out" from the Lord are His hand (Ruth 1:13), His Word (Isa 55:11), His salvation (Isa 51:5), His justice (Isa 45:23), and His wisdom (Isa 51:4).

Yasa’ is not used of God's initial creative act, but only of His using what already exists to accomplish His purposes, such as His causing water to "come out" of the rock (Deut 8:15). Because yasa’ can mean "to bring forth," it is often used of "divine deliverance," as the One who "bringeth me forth from mine enemies" (2Sam 22:49) "into a large place" (2Sam 22:20). One of the most important formulas in the Old Testament uses the verb yasa’; "the Lord [who] brought [Israel] out of [Egypt]"; He brought them from slavery into freedom (Exod 13:3).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H4161
Original Word: mîsa’

Usage Notes: "place of going forth; that which comes forth; going forth." The word occurs 23 times. Mîsa’ is a word for "east" (cf. Psa 19:6), where the sun rises ("goes forth"). The word also represents the "place of departure" or "exit" from the temple in Ezekiel's vision (Ezek 42:11), and the "starting point" of a journey (Num 33:2). Mîsa’ may also refer to that which "comes forth," for example, an "utterance" (Num 30:13), and the "going forth" of the morning and evening, the dawn and dusk (Psa 65:8). Finally, the word can represent the "actual going forth" itself. So Hosea says that the Lord's "going forth" to redeem His people is as certain as the sunrise (Hos 6:3).

Usage Number: 3
Strong's Number: H8444
Original Word: tîsa’ît

Usage Notes: "departure; place of departure." The word tĂŽsa’ît can connote both the source or place of "departure" (Prov 4:23) and the actual "departure" itself ("escape," Psa 68:20). However, the word may also represent the extremity of a territory or its "border", the place where one departs a given territory (Josh 15:7).±z?ăiGo ForthGo Forth Usage Number: 1
Part of Speech: Verb
Strong's Number: H3318
Original Word: yasa’

Usage Notes: "to come forth, go out, proceed, go forth, bring out, come out." This verb occurs in all Semitic languages, including biblical Aramaic and Hebrew. It occurs in every period of Hebrew; the Old Testament attests the word about 1,070 times. Basically, this word means "movement away" from some point, even as bî’ ("come") means movement toward some point. Yasa’ is the word used of "coming forth", the observer is outside the point of departure but also speaks from the perspective of that departing point. For example, Gen 2:10 (the first occurrence of the word) reports that a river "came forth" or "flowed out" from the garden of Eden.

In comparison to this continuing "going out," there is the one-time (punctiliar) "coming forth," as seen when all the animals, "came out" of the ark (Gen 9:10). Thus, Goliath the champion of the Philistines "went forward" from the camp to challenge the Israelites to a duel (1Sam 17:4). In the art of ancient warfare, a battle was sometimes decided on the basis of two duelers.

This verb may be used with "come" (bî’) as an expression for "constant activity." The raven Noah sent out "went forth to and fro" (literally, "in and out") until the water had abated (Gen 8:7). Various aspects of a man's personality may "go forth," indicating that they "leave" him. When one's soul "departs" the body, the person dies (Gen 35:18). When one's heart "departs," he loses all inner strength and confidence (Gen 42:28).

Yasa’ has a number of special uses. It can be used of "giving birth" (Exod 21:22) or of "begetting" descendants (Gen 17:6). The "going forth" of a year is its close, as in the harvest season (Exod 23:16). Another special use of this verb has to do with "moving out" a camp for either a military campaign (1Sam 8:20) or some other purpose (Deut 23:10). "Going and coming" may also be used of "fighting" in wars. Toward the end of his life Moses said he was unable to "come and go" (Deut 31:2; cf. Josh 14:11). He probably meant that he could not engage in war (Deut 31:3). On the other hand, this phrase can refer to the normal activities of life (1Kings 3:7). Yasa’ also has a cultic use, describing the "movement" of the priest in the tabernacle; bells were attached to the hem of the priest's robe so the people could follow his actions (Exod 28:35).

When applied to God, the action of "going out" only infrequently refers to His "abandoning" a certain location. In Ezek 10:18, the glory of the Lord "left" the "threshold of the [temple], and stood over the cherubim," and eventually departed the temple altogether (Ezek 10:19). Often this verb pictures the Lord as "going forth" to aid His people, especially in texts suggesting or depicting His appearances among men (theophanies; cf. Judg 5:4). In Egypt, the Lord "went out" into the midst of the Egyptians to smite their first born (Exod 11:4). The Lord's departure-point in such cases is variously represented as Seir (Judg 5:4) and His heavenly dwelling place (Mic 1:3), although it is often unexpressed.

The messenger of God also "goes forth" to accomplish specific tasks (Num 22:32). God's providential work in history is described by Laban and Bethuel as "the thing proceedeth from the Lord" (Gen 24:50). Also, "going out" from the Lord are His hand (Ruth 1:13), His Word (Isa 55:11), His salvation (Isa 51:5), His justice (Isa 45:23), and His wisdom (Isa 51:4).

Yasa’ is not used of God's initial creative act, but only of His using what already exists to accomplish His purposes, such as His causing water to "come out" of the rock (Deut 8:15). Because yasa’ can mean "to bring forth," it is often used of "divine deliverance," as the One who "bringeth me forth from mine enemies" (2Sam 22:49) "into a large place" (2Sam 22:20). One of the most important formulas in the Old Testament uses the verb yasa’; "the Lord [who] brought [Israel] out of [Egypt]"; He brought them from slavery into freedom (Exod 13:3).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H4161
Original Word: mîsa’

Usage Notes: "place of going forth; that which comes forth; going forth." The word occurs 23 times. Mîsa’ is a word for "east" (cf. Psa 19:6), where the sun rises ("goes forth"). The word also represents the "place of departure" or "exit" from the temple in Ezekiel's vision (Ezek 42:11), and the "starting point" of a journey (Num 33:2). Mîsa’ may also refer to that which "comes forth," for example, an "utterance" (Num 30:13), and the "going forth" of the morning and evening, the dawn and dusk (Psa 65:8). Finally, the word can represent the "actual going forth" itself. So Hosea says that the Lord's "going forth" to redeem His people is as certain as the sunrise (Hos 6:3).

Usage Number: 3
Strong's Number: H8444
Original Word: tîsa’ît

Usage Notes: "departure; place of departure." The word tĂŽsa’ît can connote both the source or place of "departure" (Prov 4:23) and the actual "departure" itself ("escape," Psa 68:20). However, the word may also represent the extremity of a territory or its "border", the place where one departs a given territory (Josh 15:7).Ż>%ȚGo Down (To)Go Down (To) Usage Number: 1
Strong's Number: H3381
Original Word: yarad
Usage Notes: "to descend, go down, come down. This verb occurs in most Semitic languages (including post-biblical Hebrew) and in all periods. In biblical Hebrew, the word appears about 380 times and in all periods.

Basically, this verb connotes "movement" from a higher to a lower location. In Gen 28:12, Jacob saw a "ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it." In such a use, the speaker or observer speaks from the point of destination, and the movement is "downward" toward him. Thus one may "go down" below or under the ground's surface (Gen 24:16). The speaker may also speak as though he stands at the point of departure and the movement is away from him and "downward." Interestingly, one may "go down" to a lower spot in order to reach a city's gates (Judg 5:11) or to get to a city located on a lower level than the access road (1Sam 10:8), usually one goes up to a city and "goes down" to leave a city (1Sam 9:27). The journey from Palestine to Egypt is referred to as "going down" (Gen 12:10). This reference is not to a movement in space from a higher to a lower spot; it is a more technical use of the verb.

Yarad is used frequently of "dying." One "goes down" to his grave. Here the idea of spatial movement is present, but in the background. This "going down" is much more of a removal from the world of conscious existence: "For the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee
" (Isa 38:18-19). On the other hand, "going down to the dust" implies a return to the soil, i.e., a return of the body to the soil from which it came (Gen 3:19). "All they that go down to the dust shall bow before him
" (Psa 22:29). There is also the idea of the "descent" of the human soul into the realm of the dead. When Jacob mourned over Joseph, whom he thought to be dead, he said: "For I will go down into the grave unto my son mourning" (Gen 37:35). Since one can "descend" into Sheol alive as a form of punishment (Num 16:30), this phrase means more than the end of human life. This meaning is further established because Enoch was rewarded by being taken off the earth: "And Enoch walked with God: and he was not; for God took him" (Gen 5:24); he was rewarded by not having "to descend" into Sheol. Yarad may also be used of "coming down," when the emphasis is on "moving downward" toward the speaker: "And the Lord came down to See the city and the tower" of Babel (Gen 11:5, the first biblical occurrence). This verb may also be used to express coming down from the top of a mountain, as Moses did when he "descended" from Sinai (Exod 19:14). The word may be used of "dismounting" from a donkey: "And when Abigail saw David, she hasted, and lighted off the ass
" (1Sam 25:23). Abigail's entire body was not necessarily lower than before, so movement from a higher to a lower location is not indicated. However, she was no longer on the animal's back. So the verb here indicates "getting off" rather than getting down or descending. In a somewhat related nuance, one may "get out" of bed. Elijah told Ahaziah: "Thou shalt not come down from that bed on which thou art gone up
" (2Kings 1:4). Again, the idea is not of descending from something. When one comes down from a bed, he stands up; he is higher than he was while yet in the bed. Therefore, the meaning here is "get out of" rather than "descend." This verb is used also to describe what a beard does, it "hangs down" (Psa 133:2).

Yarad is used to indicate "coming away from" the altar: "And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering
" (Lev 9:22). This special use is best seen as the opposite of "ascending to" the altar, which is not just a physical movement from a lower to a higher plane but a spiritual ascent to a higher realm of reality. For example, to "ascend" before a king is to go into the presence of someone who is on a higher social level. "To ascend" before God (represented by the altar) is to go before Someone on a higher spiritual plane. To stand before God is to stand in His presence, before His throne, on a higher spiritual plane. Yarad may thus be used of the humbled approach before God. God tells Moses that all the Egyptians shall "come down" to Him and bow themselves before Him (Exod 11:8). Equally interesting is the occasional use of the verb to represent "descending" to a known sanctuary (cf. 2Kings 2:2).

Figuratively, the verb has many uses. The "going down" of a city is its destruction (Deut 20:20). When a day "descends," it comes to an end (Judg 19:11). The "descent" of a shadow is its lengthening (2Kings 20:11). Tears "flow down" the cheeks when one weeps bitterly (Jer 13:17). Yarad is also used figuratively of a "descent in social position": "The stranger that is within thee shall get up above thee very high; and thou shalt come down very low" (Deut 28:43).

At least once the word means to go up." Jephthah's daughter said: "Let me alone two months, that I may go up and down upon the mountains, and bewail my virginity
" (Judg 11:37).§=%ÍuGo Away (To)Go Away (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H1540
Original Word: galĂą
Usage Notes: "to leave, depart, uncover, reveal." This verb occurs in Ugaritic, Phoenician, Arabic, imperial Aramaic, biblical Aramaic, and Ethiopic. Biblical Hebrew attests it in all periods and about 190 times. Some scholars divide this verb into two homonyms (two separate words spelled the same). If this division is accepted, galĂą (1) appears about 112 times and galĂą (2) about 75 times. Other scholars consider this one verb with an intransitive emphasis and a transitive emphasis. This seems more likely.

Intransitively, galñ signifies "depart" or "leave." This meaning is seen clearly in 1Sa 4:21: "And she named the child Ichabod, saying, The glory is departed from Israel
." Thus Isaiah 24:11 could be translated: "The gaiety of the earth departs." One special use of this sense of the verb is "to go into exile." The first biblical occurrence of galñ carries this nuance: "And the children of Dan set up the graven image: and Jonathan
 and his sons were priests to the tribe of Dan until the day of the captivity of the land" (Judg 18:30), or until they lost control of the land and were forced to serve other gods.

The best-known Old Testament captivity was the one brought by God through the kings of Assyria and Babylon (1Chron 5:26; cf. Jer 29:1).

Although galñ is not used in this sense in the law of Moses, the idea is clearly present. If Israel does not "observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, The Lord Thy God;
ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people
" (Deut 28:58, 63-64; cf. Lev 26:27, 33). This verb can also be used of the "exile of individuals," such as David (2Sam 15:19).

This word may signify "making oneself naked." Noah "drank of the wine, and was drunken; and he was uncovered within his tent" (Gen 9:21).

The transitive form occurs less frequently, but has a greater variety of meanings. "To uncover" another person may mean "to have sexual relations with" him or her: "None of you shall approach to any [blood relative of his] to uncover their nakedness: I am the Lord" (Lev 18:6). Uncovering one's nakedness does not always, however, refer to sexual relations (cf. Exod 20:26). Another phrase, "to uncover someone's skirts," means to have sexual relations with a person (Deut 22:30).

In Isaiah 16:3, galñ (2) (in the intensive stem) signifies "betray": "
 Hide the outcasts [do not betray the fugitive]
." This verb may also be used of "uncovering" (kjv, "discovering") things, of "laying them bare" so that they become visible: "
 the foundations of the world were discovered at the rebuking of the Lord
" (2Sam 22:16). In a related sense Ezek 23:18 speaks of "uncovering" harlotries, of "exposing" them constantly or leading a life of harlotry. God's "uncovering" of Himself means that He "revealed" Himself (Gen 35:7). "To uncover someone's ears" is to tell him something: "Now the day before Saul came, the Lord had revealed [literally, "had uncovered the ear"] to Samuel
" (1Sam 9:15, rsv). In this case, the verb means not simply "to tell," but "to tell someone something that was not known." Used in this sense, galñ is applied to the "revealing" of secrets (Prov 11:13) and of one's innermost feelings. Hence, Jer 11:20 should be translated: "For unto thee have I revealed my case."

Thus galĂą can be used of "making something" openly known, or of "publicizing" it: "The copy of the writing for a commandment to be given in every province was published unto all people, that they should be ready against that day" (Esth 3:14). Another nuance appears in Jer 32:11, where galĂą, in connection with a deed of purchase, means "not sealed or closed up."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H1473
Original Word: gĂŽlĂą

Usage Notes: "exile; people exiled." This word makes 42 Old Testament appearances. Ezra 2:1 uses the word of "people returning from the exile." In other references, the word means "people in exile" (2Kings 24:15). in 1Chr 5:22, gĂŽlĂą refers to the era of the "exile."  Cž8;ì SE-» Gracious (To Be)Gracious (To Be) Usage Number: 1
Part of Speech: Verb
Strong's Number: H2603
Original Word: hanan

Usage Notes: "to be gracious, considerate; to show favor." This word is found in ancient Ugaritic with much the same meaning as in biblical Hebrew. but in modern Hebrew hanan seems to stress the stronger meaning of "to pardon or to show mercy." The word occurs around 80 times in the Hebrew Old Testament, the first time in Gen 33:5: "The children which God hath graciously given thy servant." Generally, this word implies the extending of "favor," often when it is neither expected nor deserved. Hanan may express "generosity," a gift from the heart (Psa 37:21). God especially is the source of undeserved "favor" (Gen 33:11), and He is asked repeatedly for such "gracious" acts as only He can do (Num 6:25; Gen 43:29). The psalmist prays: "
 Grant me thy law graciously" (Psa 119:29).

God's "favor" is especially seen in His deliverance from one's enemies or surrounding evils (Psa 77:9; Amos 5:15). However, God extends His "graciousness" in His own sovereign way and will, to whomever He chooses (Exod 33:19). In many ways, hanan combines the meaning of the Greek charis (with the general classical Greek sense of "charm" or "graciousness") and the New Testament sense of "undeserved favor" or "mercy."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H2580
Original Word: hen

Usage Notes: "favor; grace." The root with the meaning "to favor someone" is a common Semitic term. In Akkadian, the verb enenu ("to have compassion") is related to hinnĂ» ("favor"), which occurs only as a proper noun. The Hebrew noun hen occurs 69 times, mainly in the Pentateuch and in the historical books through Samuel. The word's frequency increases in the poetic books, but it is rare in the prophetic books. The first occurrence is in Gen 6:8: "But Noah found grace in the eyes of the Lord." The basic meaning of hen is "favor." Whatever is "pleasant and agreeable" can be described by this word. When a woman is said to have hen, she is a "gracious" woman (Prov 11:16); or the word may have the negative association of being "beautiful without sense" (Prov 31:30). A person's speech may be characterized by "graciousness": "He that loveth pureness of heart, for the grace of his lips the king shall be his friend" (Prov 22:11; cf. Psa 45:2).

Hen also denotes the response to whatever is "agreeable." The verbs used with "favor" are: "give favor" (Gen 39:21), "obtain favor" (Exod 3:21), and "find favor" (Gen 6:8, rsv). The idioms are equivalent to the English verbs "to like" or "to love": "[She said to him, Why have I found favor in your eyes, that you should take notice of me, when I am a foreigner" (Ruth 2:10, rsv).

The Septuagint translations are: charis ("grace; favor; graciousness; attractiveness") and eleos ("mercy; compassion; pity").
Usage Number: 3
Part of Speech: Adjective
Strong's Number: H2587
Original Word: hannûn

Usage Notes: "gracious." One of the word's 13 occurrences is in Exod 34:6: "And the Lord passed by before him [Moses], and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth
."ÀKDGoodGood Usage Number: 1
Part of Speech: Adjective
Strong's Number: H2896
Original Word: tĂŽb
Usage Notes: "good; favorable; festive; pleasing; pleasant; well; better; right; best." This word appears in Akkadian, Aramaic, Arabic, Ugaritic, and Old South Arabic. Occurring in all periods of biblical Hebrew, it appears about 559 times.

This adjective denotes "good" in every sense of that word. For example, tîb is used in the sense "pleasant" or "delightful": "And he saw that [a resting place] was good, and the land that it was pleasant; and bowed his shoulder to bear [burdens]
" (Gen 49:15). An extension of this sense appears in Gen 40:16, where tîb means "favorable" or "in one's favor": "When the chief baker saw that the interpretation was good, he said unto Joseph
." in 1Sa 25:8, the emphasis is on the nuance "delightful" or "festal": "
Let the young men find favor in thine eyes: for we come in a good day
." God is described as One who is "good," or One who gives "delight" and "pleasure": "But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works" (Psa 73:28).

in 1Sa 29:6, this word describes human activities: "
As the Lord liveth, thou hast been upright, and thy going out and thy coming in with me in the [army] is good in my sight
." Tîb can be applied to scenic beauty, as in 2Ki 2:19: "Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren." 2Chron 12:12 employs a related nuance when it applies the word to the conditions in Judah under King Rehoboam, after he humbled himself before God: "
 Things went well."

Tîb often qualifies a common object or activity. When the word is used in this sense, no ethical overtones are intended. in 1Sa 19:4, tîb describes the way Jonathan spoke about David: "And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been [toward thee] very good." First Samuel Let 25:15 characterizes a people as "friendly" or "useful": "But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields
" Often this word bears an even stronger emphasis, as in 1Ki 12:7, where the "good word" is not only friendly but eases the life of one's servants. God's "good word" promises life in the face of oppression and uncertainty: "
 There hath not failed one word of all his good promise, which he promised by the hand of Moses his servant" (1Kings 8:56). Tîb often characterizes a statement as an important assertion for salvation and prosperity (real or imagined): "Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians for it had been better for us to serve the Egyptians, than that we should die in the wilderness" (Exod 14:12). God judged that man's circumstance without a wife or helpmeet was not "good" (Gen 2:18). Elsewhere tîb is applied to an evaluation of one's well-being or of the well-being of a situation or thing: "And God saw the light, that it was good: and God divided the light from the darkness" (Gen 1:4, the first occurrence).

Tîb is used to describe land and agriculture: "And I am come down to deliver them out of the [power] of the Egyptians, and to bring them up out of that land unto a good [fertile] land and a large, unto a land flowing with milk and honey
" (Exod 3:8). This suggests its potential of supporting life (Deut 11:17). Thus the expression "the good land" is a comment about not only its existing, but its potential, productivity. In such contexts the land is viewed as one aspect of the blessings of salvation promised by God; thus the Lord did not permit Moses to cross the Jordan and enter the land which His people were to inherit (Deut 3:26-28). This aspect of the "good land" includes overtones of its fruitfulness and "pleasantness": "And he will take your fields, and your vineyards, and your oliveyards, even the best of them
" (1Sam 8:14).

Tîb is used to describe men or women. Sometimes it is used of an "elite corps" of people: "And he will take your menservants, and your maidservants, and your goodliest young men, and your asses
" (1Sam 8:16). in 2Sa 18:27, Ahimaaz is described as a "good" man because he comes with "good" military news. in 1Sa 15:28, the word has ethical overtones: "The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbor of thine, that is better than thou" (cf. 1Kings 2:32). In other passages, tîb describes physical appearance: "And the damsel was very fair to look upon [literally, "good of appearance"]
" (Gen 24:16). When applied to one's heart, the word describes "well-being" rather than ethical status. Therefore, the parallel idea is "joyous and happy": "
 and they 
 went unto their tents joyful and glad of heart for all the goodness that the Lord had done for David
" (1Kings 8:66). Dying "at a good old age" describes "advanced age," rather than moral accomplishment, but a time when due to divine blessings one is fulfilled and satisfied (Gen 15:15).

Tîb indicates that a given word, act, or circumstance contributes positively to the condition of a situation. Often this judgment does not mean that the thing is actually "good," only that it is so evaluated: "When the chief baker saw that the interpretation was good
" (Gen 40:16). The judgment may be ethical: "It is not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen. . ." (Neh 5:9). The word may also represent "agreement" or "concurrence": "The thing proceedeth from the Lord: we cannot speak unto thee bad or good" (Gen 24:50).

Tîb is often used in conjunction with the Hebrew word ra‘ñ ("bad; evil"). Sometimes this is intended as a contrast; but in other contexts it may mean "everything from good [friendly] to bad [unfriendly]," which is a way of saying "nothing at all." In other contexts, more contrast is suggested: "And what the land is that they dwell in, whether it be good or bad
" (Num 13:19). In this case, the evaluation would determine whether the land could support the people well or not. In Gen 2:9, tîb contrasted with evil has moral overtones: "
 the tree of life also in the midst of the garden, and the tree of knowledge of good and evil." The fruit of this tree, if consumed, would reveal the difference between moral evil and moral "good." This reference also suggests that, by eating this fruit, man attempted to determine for himself what "good" and evil are.

Usage Number: 2
Part of Speech: Verb
Strong's Number: H3190
Original Word: yatab

Usage Notes: "to go well, be pleasing, be delighted, be happy." This verb appears 117 times in the Old Testament. The meaning of the word, as expressed in Neh 2:6, is "pleased."

Usage Number: 3
Strong's Number: H2895
Original Word: tĂŽb

Usage Notes: "to be joyful, glad, pleasant, lovely, appropriate, becoming, good, precious." TĂŽb has cognates in Akkadian and Arabic. The verb occurs 21 times in the Old Testament. Job 13:9 is one example of the word's meaning, "to be good": "Is it good that he should search you out"–_C­;GoldGold Usage Number: 1
Strong's Number: H2091
Original Word: zahab

Usage Notes: "gold." This word has cognates in Arabic and Aramaic. It occurs about 385 times in biblical Hebrew and in every period. Zahab can refer to "gold ore," or "gold in its raw state." This is its meaning in its first biblical appearance: "The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold" (Gen 2:11). The word can also be used of "gold" which has already been refined: "But he knoweth the way that I take: when he hath tried me, I shall come forth as gold" (Job 23:10). "Gold" could be beaten (1Kings 10:16) and purified (Exod 25:11). One can also speak of the best "gold" (2Chron 3:5). Zahab can be conceived of as an "object of wealth": "And Abram was very rich in cattle, in silver, and in gold" (Gen 13:2). As such, the emphasis is on "gold" as a valuable or precious commodity. Consequently, the word is used in comparisons: "The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold" (Job 28:17). "Gold" was often one of the spoils of war: "But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord" (Josh 6:19).

"Gold" was bought and sold as an object of merchandise: "The merchants of Sheba and Raamah, they were thy merchants: they [paid for your wares] with chief of all spices, and with all precious stones, and gold" (Ezek 27:22). Zahab was used as a costly gift: "And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I [could not do anything]
" (Num 22:18).

This metal was used as a material to make jewelry and other valuable items: "And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold
" (Gen 24:22). Solomon's temple was adorned with "gold" (1Kings 1:6-28). Gold was used as money, being exchanged in various weights and values (according to its weight): "And he made three hundred shields of beaten gold; three pound of gold went to one shield
" (1Kings 10:17; cf. 2Sam 12:30). "Gold" even existed in the form of "coins" (Ezra 2:69). Zahab is used for the color "gold": What be these two olive branches which through the two golden pipes empty the golden oil out of themselves" (Zech 4:12).ű^Bń9GodGod Usage Number: 1
Strong's Number: H410
Original Word: ’el

Usage Notes: "god." This term was the most common general designation of deity in the ancient Near East. While it frequently occurred alone, ’el was also combined with other words to constitute a compound term for deity, or to identify the nature and functions of the "god" in some manner. Thus the expression "God, the God of Israel" (Gen 33:20) identified the specific activities of Israel's God.

In the ancient world, knowledge of a person's name was believed to give one power over that person. A knowledge of the character and attributes of pagan "gods" was thought to enable the worshipers to manipulate or influence the deities in a more effective way than they could have if the deity's name remained unknown. To that extent, the vagueness of the term ’el frustrated persons who hoped to obtain some sort of power over the deity, since the name gave little or no indication of the god's character. This was particularly true for El, the chief Canaanite god. The ancient Semites stood in mortal dread of the superior powers exercised by the gods and attempted to propitiate them accordingly. They commonly associated deity with the manifestation and use of enormous power. Perhaps this is reflected in the curious Hebrew phrase, "the power [’el] of my hand" (Gen 31:29, kjv; rsv, "It is in my power"; cf. Deut 28:32). Some Hebrew phrases in the Psalms associated ’el with impressive natural features, such as the cedar trees of Lebanon (Psa 80:10) or mountains (Psa 36:6). In these instances, ’el conveys a clear impression of grandeur or majesty.

Names with ’el as one of their components were common in the Near East in the second millennium b.c. The names Methusael (Gen 4:18) and Ishmael (Gen 16:11) come from a very early period. In the Mosaic period, ’el was synonymous with the Lord who delivered the Israelites from bondage in Egypt and made them victorious in battle (Num 24:8). This tradition of the Hebrew ’el as a "God" who revealed Himself in power and entered into a covenant relationship with His people was prominent in both poetry (Psa 7:11; Psa 85:8) and prophecy (Isa 43:12; Isa 46:9). The name of ’el was commonly used by the Israelites to denote supernatural provision or power. This was both normal and legitimate, since the covenant between "God" and Israel assured an obedient and holy people that the creative forces of the universe would sustain and protect at all times. Equally, if they became disobedient and apostate, these same forces would punish them severely.

Usage Number: 2
Strong's Number: H426
Original Word: ’elah

Usage Notes: "god." This Aramaic word is the equivalent of the Hebrew ’eloah. It is a general term for "God" in the Aramaic passages of the Old Testament, and it is a cognate form of the word 'allah, the designation of deity used by the Arabs. The word was used widely in the Book of Ezra, occurring no fewer than 43 times between Ezra 4:24 and Ezra 7:26. On each occasion, the reference is to the "God" of the Jewish people, whether the speaker or writer was himself Jewish or not. Thus the governor of the province "Beyond the River" (i.e., west of the river Euphrates) spoke to king Darius of the "house of the great God" (Ezra 5:8). So also Cyrus instructed Sheshbazzar, the governor, that the "house of God be builded" in Jerusalem (Ezra 5:15).

While the Persians were certainly not worshipers of the "God" of Israel, they accorded Him the dignity that befitted a "God of heaven" (Ezra 6:10). This was done partly through superstition; but the pluralistic nature of the newly-won Persian empire also required them to honor the gods of conquered peoples, in the interests of peace an social harmony. When Ezra himself used the word ’elah, he frequently specified the God of the Jews. Thus he spoke of the "God of Israel" (Ezra 5:1; Ezra 6:14), the "God of heaven" (Ezra 5:12; Ezra 6:9) and "God of Jerusalem" (Ezra 7:19); he also associated "God" with His house in Jerusalem (Ezra 5:17; Ezra 6:3). In the decree of Artaxerxes, Ezra was described as "the priest, the scribe of the God of heaven" (Ezra 7:12, 21). This designation would have sounded strange coming from a pagan Persian ruler, had it not been for the policy of religious toleration exercised by the Achaemenid regime. Elsewhere in Ezra, ’elah is associated with the temple, both when it was about to be rebuilt (Ezra 5:2, 13) and as a finished edifice, consecrated for divine worship (Ezra 6:16). In the only verse in the Book of Jeremiah that was written in Aramaic (Jer 10:11), the word ’elah appears in plural form to describe "gods" that had not participated in the creation of the universe. Although such false "gods" were being worshiped by pagan nations (and perhaps worshiped by some of the Hebrews who were in exile in Babylonia), these deities would ultimately perish because they were not eternal in nature. In the Book of Daniel, ’elah was used both of heathen "gods" and the one true "God" of heaven. The Chaldean priests told Nebuchadnezzar: "And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh" (Dan 2:11). The Chaldeans referred to such "gods" when reporting that Shadrach, Meshach, and Abed-nego refused to participate in idol worship on the plain of Dura (Dan 3:12). The "gods" were enumerated by Daniel when he condemned Nebuchadnezzar's neglect to the worship of Israel's one true "God" (Dan 5:23). In Dan 3:25, the word refers to a divine being or messenger sent to protect the three Hebrews (Dan 3:28). In Dan 4:8-9, 18; and Dan 5:11, the phrase "the spirit of the holy gods" appears (kjv, rsv, neb, niv). Elsewhere the references to ’elah are to the living "God" whom Daniel worshiped.

Usage Number: 3
Strong's Number: H433
Original Word: ’eloah

Usage Notes: "god." This Hebrew name for "God" corresponds to the Aramaic ’elah and the Ugaritic il (or, if denoting a goddess, ilt). The origin of the term is unknown, and it is used rarely in Scripture as a designation of deity. Indeed, its distribution throughout the various books of the Bible is curiously uneven. ’eloah occurs 40 times in the Book of Job between Job 3:4 and Job 40:2, while in the remainder of the Old Testament it is used no more than 15 times.

Certain scholars regard the word as being a singular version of the common plural form ’elohüm, a plural of majesty. ’eloah is commonly thought to be vocative in nature, meaning "O God." but it is not clear why a special form for the vocative in an address to God should be needed, since the plural ’elohüm is frequently translated as a vocative when the worshiper is speaking directly to God, as in Psa 79:1. There is an obvious general linguistic relationship between ’eloah and ’elohüm, but determining its precise nature is difficult.

The word ’eloah is predominant in poetry rather than prose literature, and this is especially true of the Book of Job. Some scholars have suggested that the author of Job deliberately chose a description for godhead that avoided the historical associations found in a phrase such as "the God of Bethel" (Gen 31:13) or "God of Israel" (Exod 24:10). but even the Book of Job is by no means historically neutral, since places and peoples are mentioned in introducing the narrative (cf. Job 1:1, 15, 17). Perhaps the author considered ’eloah a suitable term for poetry and used it accordingly with consistency. This is also apparently the case in Psa 18:31, where ’eloah is found instead of ’el, as in the parallel passage of 2Sam 22:32. ’eloah also appears as a term for God in Psa 50:22; Psa 139:19; and Prov 30:5. Although ’eloah as a divine name is rarely used outside Job, its literary history extends from at least the second millennium b.c. (as in Deut 32:15) to the fifth century b.c. (as in Neh 9:17).

Usage Number: 4
Strong's Number: H410
Original Word: ’el shadday

Usage Notes: "God Almighty." This combination of ’el with a qualifying term represents a religious tradition among the Israelites that was probably in existence by the third millennium b.c. A few centuries later, shadday appeared in Hebrew personal names such as Zurishaddai (Num 1:6) and Ammishaddai (Num 1:12). The earliest Old Testament appearance of the appellation as a title of deity ("God Almighty") is in Gen 17:1, where "God" identifies Himself in this way to Abraham.

Unfortunately, the name is not explained in any manner; and even the directions "walk before me, and be thou perfect" throw no light on the meaning of shadday. Scholars have attempted to understand the word relating it to the Akkadian sadu ("mountain"), as though "God" had either revealed His mighty power in association with mountain phenomena such as volcanic eruptions, or that He was regarded strong and immutable, like the "everlasting hills" of the blessing of Jacob (Gen 49:26). Certainly the associating of deity with mountains was an important part of Mesopotamian religion. The "gods" were believed to favor mountaintop dwellings, and the Sumerians constructed their staged temple-towers or ziggurats as artificial mountains for worship. It was customary to erect a small shrine on the uppermost stage of the ziggurat so that the patron deity could descend from heaven and inhabit the temple. The Hebrews began their own tradition of mountain revelation just after the Exodus, but by this time the name ’el shadday had been replaced by the tetragrammaton of Yahweh (Exod 3:15; Exod 6:3).

’El shadday served as the patriarchs' covenant name for "God," and continued as such until the time of Moses, when a further revelation took place (Exod 6:3). The Abrahamic covenant was marked by a degree of closeness between "God" and the human participants that was distinctive in Hebrew history. "God Almighty" revealed Himself as a powerful deity who was able to perform whatever He asserted. but the degree of intimacy between ’el shadday and the patriarchs at various stages shows that the covenant involved God's care and love for this growing family that He had chosen, protected, and prospered. He led the covenant family from place to place, being obviously present with them at all times. His covenant formulations show that He was not preoccupied with cultic rites or orgiastic celebrations. Instead, He demanded a degree of obedience that would enable Abraham and his descendants to walk in His presence, and live blameless moral and spiritual lives (Gen 17:1). The true covenantal service of ’el shadday, therefore, was not cultic or ritualistic, but moral and ethical in character.

In the early Mosaic era, the new redemptive name of "God" and the formulation of the Sinai covenant made ’el shadday largely obsolete as a designation of deity. Subsequently, the name occurs about 35 times in the Old Testament, most of which are in the Book of Job. Occasionally, the name is used synonymously with the tetragrammaton of Yahweh (Ruth 1:21; Psa 91:1-2), to emphasize the power and might of "God" in characteristic fashion.

Usage Number: 5
Strong's Number: H410
Original Word: ’el ‘îlam
Usage Notes: "God of eternity; God the everlasting; God for ever." The word ‘îlam has related forms in various ancient Near Eastern languages, all of which describe lengthy duration or distant time. The idea seems to be quantitative rather than metaphysical. Thus in Ugaritic literature, a person described as 'bd 'lm was a "permanent slave," the term 'lm (the same as the Hebrew ‘îlam) expressing a period of time that could not be measured other than as lengthy duration.

Only in rare poetic passages such as Psa 90:2 are temporal categories regarded inadequate to describe the nature of God's existence as ’el ‘îlam. In such an instance, the Creator is deemed to have been "from everlasting to everlasting"; but even this use of ‘îlam expresses the idea of continued, measurable existence rather than a state of being independent of temporal considerations.

The name ’el ‘îlam was associated predominantly with Beer-sheba (Gen 21:25-34). The settlement of Beer-sheba was probably founded during the Early Bronze Age, and the Genesis narrative explains that the name means "well of the oath" (Gen 21:31). but it could also mean "well of the seven", i.e., the seven lambs that were set apart as witnesses of the oath.

Abraham planted a commemorative tree in Beer-sheba and invoked the name of the Lord as ’el ‘îlam. The fact that Abraham subsequently stayed many days in the land of the Philistines seems to imply that he associated continuity and stability with ’el ‘îlam, who was not touched by the vicissitudes of time. Although Beer-sheba may have been a place where the Canaanites worshiped originally, the area later became associated with the veneration of the God of Abraham. At a subsequent period, Jacob journeyed to Beer-sheba and offered sacrifices to the God of Isaac his father. He did not offer sacrifices to ’el ‘îlam by name, however; and although he saw a visionary manifestation of God, he received no revelation that this was the God Abraham had venerated at Beer-sheba. Indeed, God omitted any mention of Abraham, stating that He was the God of Jacob's father. Gen 21:33 is the only place in the Old Testament where the title ’el ‘îlam occurs. Isa 40:28 is the only other instance where ‘îlam is used in conjunction with a noun meaning "God." See also LORD. 8XŽ=//Œ*iąÿÚ8…M#Š+Hasten (To)Hasten (To) Usage Number: 1
Strong's Number: H4116
Original Word: mahar

Usage Notes: "to hasten, make haste." This verb and various derivatives are common to both ancient and modern Hebrew. Mahar occurs approximately 70 times in the Hebrew Bible; it appears twice in the first verse in which it is found: "And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal
" (Gen 18:6). Mahar often has an adverbial use when it appears with another verb, such as in Gen 18:7: "
 hasted to dress it" (or "quickly prepared it").†!LŒ;HastenHasten Usage Number: 1
Strong's Number: H4116
Original Word: mahar

Usage Notes: "to hasten; make haste." This verb, along with various derivatives, is common to both ancient and modern Hebrew. It occurs approximately 70 times in the Hebrew Bible. Mahar occurs twice in the first verse in which it is found: "And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal
" (Gen 18:6). Mahar often has an adverbial use when it is used with another verb, such as in Gen 18:7: "
 hasted to prepare it" (or, "quickly prepared it"). Anyone who yields to seduction is likened by the wise man to a bird that rushes into a snare (Prov 7:23).•KȘ7HandleHandle Usage Number: 1
Strong's Number: H8610
Original Word: tapas

Usage Notes: "to catch, seize, lay hold of, grasp, play." This verb is found in both biblical and modern Hebrew. It occurs approximately 60 times in the Hebrew Old Testament. The word is found for the first time in Gen 4:21, where it expresses the idea of grasping something in one's hand in order to use it: "
 He was the father of all such as handle the harp and organ." Other things that are "seized" with the hand, or "handled," are: swords (Ezek 21:11), shields (Jer 46:9), bows (Amos 2:15), and sickles (Jer 50:16). The expert in tîrñ, "law," is one who "handles" the law, but he sometimes mishandles it also: "
 They that handle the law knew me not 
" (Jer 2:8).

"To seize" someone may be to arrest him: "
 Irijah took [nasb, "arrested"] Jeremiah, and brought him to the princes" (Jer 37:14). Frequently, tapas is used in the sense of "to capture": "And the king of Ai they took alive, and brought him to Joshua" (Josh 8:23). "To lay hold of," or "seize," hearts is to terrorize: "That I may take the house of Israel in their own heart, because they are all estranged from me through their idols" (Ezek 14:5).

Usage Number: 2
Strong's Number: H270
Original Word: ’ahaz

Usage Notes: "to seize, grasp, take hold, take possession." Found in various Semitic languages, including ancient Akkadian, this word is a common one throughout the stages of the Hebrew language. It occurs almost 70 times in the Hebrew Old Testament. It is used for the first time in the Old Testament in the passive sense with reference to the ram "caught in a thicket by his horns" (Gen 22:13) and thus became a substitute for Isaac.

While ’ahaz is a common term for taking hold of things physically, such as Jacob's "taking hold" of Esau's heel (Gen 25:26), ’ahaz is frequently used in a metaphorical or figurative sense. In His wrath, God "seized" Job by the neck (Job 16:12). On the other hand, the psalmist testifies that in His grace, God "holds" his right hand (Psa 73:23). Pain and trembling "seize" the enemies of Israel (Exod 15:14-15). Horror "seizes" the people of the east (Job 18:20). This word gives us the name of Ahaz, king of Judah (2Kings 16).­CJÛHandHand Usage Number: 1
Strong's Number: H3027
Original Word: yad
Usage Notes: "hand; side; border; alongside; hand-measure; portion; arm (rest); monument; manhood (male sex organ); power; rule." This word has cognates in most of the other Semitic languages. Biblical Hebrew attests it about 1,618 times and in every period.

The primary sense of this word is "hand": "And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life
" (Gen 3:22, the first biblical occurrence). Sometimes the word is used in conjunction with an object that can be grasped by the "hand": "And if he smite him with throwing a stone [literally, "hand stone"]
" (Num 35:17). In a similar usage, the word means "human": "
He shall also stand up against the Prince of princes; but he shall be broken without hand [i.e., human agency]" (Dan 8:25; cf. Job 34:20).

In Isa 49:2, "hand" is used of God; God tells Moses that He will put His "hand" over the mouth of the cave and protect him. This is a figure of speech, an anthropomorphism, by which God promises His protection. God's "hand" is another term for God's "power" (cf. Jer 16:21). The phrase "between your hands" may mean "upon your chest": "And one shall say unto him, What are these wounds in thine hands [upon your chest]" (Zech 13:6).

Yad is employed in several other noteworthy phrases. The "lifting of the hand" may be involved in "taking an oath" (Gen 14:22). "Shaking" [literally, "giving one's hand"] is another oath-taking gesture (cf. Prov 11:21). For "one's hands to be on another" (Gen 37:27) or "laid upon another" (Exod 7:4) is to do harm to someone. "Placing one's hands with" signifies "making common cause with someone" (Exod 23:1). If one's hand does not "reach" something, he is "unable to pay" for it (Lev 5:7, rsv). When one's countryman is "unable to stretch out his hand to you," he is not able to support himself (Lev 25:35).

"Putting one's hand on one's mouth" is a gesture of silence (Prov 30:32). "Placing one's hands under someone" means submitting to him (1Chron 29:24). "Giving something into one's hand" is entrusting it to him (Gen 42:37).

A second major group of passages uses yad to represent the location and uses of the hand. First, the word can mean "side," where the hand is located: "And Absalom rose up early and stood beside the way of the gate
" (2Sam 15:2). in 2Chr 21:16, the word means "border": "Moreover the Lord stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near [literally, "by the hand of"] the Ethiopians." A similar use in Exod 25 applies this word to the "banks" of the Nile River: "And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the [Nile]
." In this sense, yad can represent "length and breadth." In Gen 34:21 we read that the land was (literally) "broad of hands": "These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them
." Second, since the hand can receive only a part or fraction of something, the word can signify a "part" or "fraction": "And he took and sent [portions] unto them from before him: but Benjamin's [portion] was five times so much as any of theirs" (Gen 43:34).

Third, yad comes to mean that which upholds something, a "support" (1Kings 7:35ff.) or an "arm rest" (1Kings 10:19). Fourth, since a hand may be held up as a "sign," yad can signify a "monument" or "stele": "
Saul came to Carmel, and, behold, he set him up a place [monument], and is gone about, and passed on, and gone down to Gilgal" (1Sam 15:12). Fifth, yad sometimes represents the "male sex organ": "
And art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovest their bed where thou sawest it [you have looked on their manhood]" (Isa 57:8; cf. v. Isa 57:10; Isa 6:2; Isa 7:20).

In several passages, yad is used in the sense of "power" or "rule": "And David smote Hadarezer king of Zobah unto Hamath, as he went to stablish his dominion by the river Euphrates" (1Chron 18:3). "To be delivered into one's hands" means to be "given into one's power": "God hath delivered him into mine hand; for he is shut in, by entering into a town that hath gates and bars" (1Sam 23:7; cf. Prov 18:21).

"To fill someone's hand" may be a technical term for "installing him" in office: "And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them [literally, "fill their hands"], and sanctify them, that they may minister unto me in the priest's office" (Exod 28:41).

Yad is frequently joined to the preposition b(e) and other prepositions as an extension; there is no change in meaning, only a longer form: "For what have I done or what evil is in mine hand" (1Sam 26:18).ŠOI•HalfHalf Usage Number: 1
Part of Speech: Noun
Strong's Number: H2677
Original Word: hasĂź
Usage Notes: "half; halfway; middle." This word appears about 123 times and in all periods of biblical Hebrew.

First, the word is used to indicate "half" of anything. This meaning first occurs in Exod 24:6: "And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar."

Second, hasü can mean "middle," as it does in its first biblical appearance: "And it came to pass, that at midnight [literally, "the middle of the night"] the Lord smote all the first-born in the land of Egypt
" (Exod 12:29). In Exod 27:5, the word means "halfway": "And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst [i.e., up to the middle] of the altar."

Usage Number: 2
Part of Speech: Verb
Strong's Number: H2673
Original Word: hasĂą

Usage Notes: "to divide, reach unto." This verb appears about 15 times in biblical Hebrew and has cognates in Phoenician, Moabite, and Arabic. The word most commonly means "to divide," as in Exod 21:35: "
Then they shall sell the live ox, and divide the money of it
"šoH/”AGuiltless (To Be)Guiltless (To Be) Usage Number: 1
Part of Speech: Verb
Strong's Number: H5352
Original Word: naqĂą
Usage Notes: "to be pure, innocent." Only in Hebrew does this verb mean being "innocent." In Aramaic and Arabic it occurs with the meaning of being "clean." The verb is found 44 times in the Old Testament.

Isaiah described the future of Jerusalem as an empty ("cleaned out") city: "The gates of Zion will lament and mourn; destitute, she will sit on the ground" (Isa 3:26, niv). On the more positive side, a land may also be "cleansed" of robbers: "
Every thief will be banished [kjv, "cut off"] and everyone who swears falsely will be banished" (Zech 5:3, niv).

The verb is more often used to mean being "free" (with the preposition min). The first occurrence in the Old Testament is in Gen 24:8, and is illustrative of this usage. Abraham ordered his servant to find a wife for Isaac. The servant pledged that he would fulfill his commission; however, if he did not succeed, that is, in case the woman was unwilling to make the long journey with him, Abraham would free him: "
Then thou shalt be clear from this my oath
" The freedom may be from an oath (cf. Gen 24:8, 41), from wrongdoing (Num 5:31), or from punishment (Exod 21:19; Num 5:28). The translation vary in these contexts.

The verb naqñ also appears with the legal connotation of "innocence." First, a person may be declared "innocent," or "acquitted." David prayed: "Keep your servant also from willful sins
 Then will I be blameless, innocent of great transgression" (Psa 19:13, niv). On the other hand, the sinner is not "acquitted" by God: "I still dread all my sufferings, for I know you will not hold me innocent" (Job 9:28, niv). The punishment of the person who is not "acquitted" is also expressed by a negation of the verb naqñ: "The Lord will not hold anyone guiltless who misuses his name" (Exod 20:7, niv; "The Lord will not leave unpunished," neb). "I will discipline you but only with justice; I will not let you go entirely unpunished" (Jer 30:11, niv). The fate of the wicked is the judgment of God: "
the wicked shall not be unpunished: but the seed of the righteous shall be delivered [malat]" (Prov 11:21).

The verb is translated in the Septuagint generally as athoos ("to be innocent, guiltless"). However, the range of the meaning of the Hebrew word is wider. It extends from "to be emptied [cleaned out]" to the legal jargon of "acquittal." In English versions, there is no uniformity of translation: "to be innocent, unpunished, acquitted, cleansed, held innocent" (kjv, rsv, niv); "to be guiltless, free, cut off (rsv); "to be deserted, purged" (nasb); "to be released, banished" (niv).
Usage Number: 2
Part of Speech: Adjective
Strong's Number: H5355
Original Word: naqĂź

Usage Notes: "innocent." This adjective appears 43 times in the Old Testament. One occurrence is in Psa 15:5, which says of the righteous man, "
Nor does he take a bribe against the innocent" (nasb).¶[Gí1GuardGuard Usage Number: 1
Part of Speech: Verb
Strong's Number: H5341
Original Word: nasar

Usage Notes: "to watch, to guard, to keep." Common to both ancient and modern Hebrew, this verb is found also in ancient Ugaritic. It occurs some 60 times in the Hebrew Old Testament. Nasar is found for the first time in the biblical text in Exod 34:7, where it has the sense of "keeping with faithfulness." This meaning is usually found when man is the subject: "keeping" the covenant (Deut 33:9); "keeping" the law (Psa 105:45 and 10 times in Psa 119); "keeping" the rules of parents (Prov 6:20).

Nasar is frequently used to express the idea of "guarding" something, such as a vineyard (Isa 27:3) or a fortification (Nah 2:1). "To watch" one's speech is a frequent concern, so advice is given "to watch" one's mouth (Prov 13:3), the tongue (Psa 34:13), and the lips (Psa 141:3). Many references are made to God as the one who "preserves" His people from dangers of all kinds (Deut 32:10; Psa 31:23). Generally, nasar is a close synonym to the much more common verb, shamar, "to keep, tend."

Sometimes "to keep" has the meaning of "to besiege," as in Isa 1:8, "
 as a besieged city."

Usage Number: 2
Strong's Number: H8104
Original Word: shamar
Usage Notes: "to keep, tend, watch over, retain." This verb occurs in most Semitic languages (biblical Aramaic attests only a noun formed from this verb). Biblical Hebrew attests it about 470 times and in every period.

Shamar means "to keep" in the sense of "tending" and taking care of. So God put Adam "into the garden of Eden to dress it and to keep it" (Gen 2:15, the first occurrence). in 2Ki 22:14 Harhas is called "keeper of the wardrobe" (the priest's garments). Satan was directed "to keep," or "to tend" (so as not to allow it to be destroyed) Job's life: "Behold, he is in thine hand; but save his life" (Job 2:6). In this same sense God is described as the keeper of Israel (Psa 121:4). The word also means "to keep" in the sense of "watching over" or giving attention to. David, ironically chiding Abner for not protecting Saul, says: "Art not thou a valiant man and who is like to thee in Israel wherefore then hast thou not kept thy lord the king" (1Sam 26:15). In extended application this emphasis comes to mean "to watch, observe": "And it came to pass, as she continued praying before the Lord, that Eli [was watching] her mouth" (1Sam 1:12). Another extended use of the verb related to this emphasis appears in covenantal contexts. In such cases "keep" means "to watch over" in the sense of seeing that one observes the covenant, keeping one to a covenant. God says of Abraham: "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment
" (Gen 18:19). As God had said earlier, "Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations" (Gen 17:9). When used in close connection with another verb, shamar can signify carefully or watchfully doing that action: "And he answered and said, Must I not take heed to speak that which the Lord hath put in my mouth" (Num 23:12). Not only does shamar signify watching, but it signifies doing it as a watchman in the sense of fulfilling a responsibility: "And the spies saw a man come forth out of the city
" (Judg 1:24).

In a third group of passages this verb means "to keep" in the sense of saving or "retaining." When Jacob told his family about his dream, "his brethren envied him; but his father observed the saying" (Gen 37:11); he "retained" it mentally. Joseph tells Pharaoh to appoint overseers to gather food: "And let them
 lay up corn under the hand of Pharaoh, and let them keep food in the cities" (Gen 41:35); let them not give it out but See that it is "retained" in storage.

In three passages shamar seems to have the same meaning as the Akkadian root, "to revere." So the psalmist says: "I have hated them that regard [revere] lying vanities: but I trust in the Lord" (Psa 31:6).

Usage Number: 3
Part of Speech: Noun
Strong's Number: H4929
Original Word: mishmar

Usage Notes: "guard; guardpost." In the first of its 22 occurrences mishmar means "guard": "And he put them in ward [mishmar] in the house of the captain of the guard, into the prison 
" (Gen 40:3). The word implies "guardpost" in Neh 7:3. The word also refers to men on "guard" (Neh 4:23) and to groups of attendants (Neh 12:24).

Usage Number: 4
Strong's Number: H4931
Original Word: mishmeret

Usage Notes: "those who guard; obligation." This noun appears 78 times. The word refers to "those who guard" in 2Ki 11:5: "
 A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house." In Gen 26:5 the word refers to an "obligation": "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws."

Some other nouns are related to the verb shamar. ShemarĂźm refers to "dregs of wine, lees." One of the 4 appearances of this word is in Isa 25:6: "
shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." The noun shomrĂą means "guard, watch." The single appearance of this word is in Psa 141:3. ShimmurĂźm means a "night vigil." In Exod 12:42 this word carries the meaning of "night vigil" in the sense of "night of watching": "It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations." This noun occurs twice in this entry and in no other verse. ’AshmĂ»rĂą (or ’ashmĂŽret) refers to "watch." This noun occurs 7 times and in Exod 14:24 refers to "morning watch": "
 that in the morning watch the Lord looked unto the host of the Egyptians
"ÎnF'EGreat (To Be)Great (To Be) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3515
Original Word: kabed

Usage Notes: "to be heavy, weighty, burdensome, dull, honored, glorious." This word is a common Semitic term, one that is found frequently in ancient Akkadian and Ugaritic, as well as in Hebrew of all periods. Kabed occurs more than 150 times in the Hebrew Bible. The verb's first occurrence is in Gen 13:2 in the sense of "being rich": "And Abram was very rich
." This usage vividly illustrates the basic implications of the word. Whenever kabed is used, it reflects the idea of "weightiness," or that which is added to something else. Thus, to be "very rich" means that Abram was heavily "weighted down" with wealth. This idea also explains how the word can be used to indicate the state of "being honored" or "glorious," for honor and glory are additional qualities that are added to a person or thing.

"To be heavy" includes negative as well as positive aspects. Thus, calamity is "heavier than the sand of the sea" (Job 6:3), and the hand of God is "very heavy" in punishing the Philistines (1Sam 5:11). Bondage and heavy work are "heavy" on the people (Exod 5:9; Neh 5:18). Eyes (Gen 48:10) and ears (Isa 59:1) that have become insensitive, or "dull," have had debilitating conditions added to them, whether through age or other causes. The heart of a man may become excessively "weighted" with stubbornness and thus become "hardened" (Exod 9:7).

"To honor" or "glorify" anything is to add something which it does not have in itself, or that which others can give. Children are commanded to "honor" their parents (Exod 20:12; Deut 5:16); Balak promised "honor" to Balaam (Num 22:17); Jerusalem (Lam 1:8) and the Sabbath (Isa 58:13) are "honored" or "made glorious." Above all, "honor" and "glory" are due to God, as repeatedly commanded in the biblical text: "Honor the Lord with thy substance" (Prov 3:9); "Let the Lord be glorified" (Isa 66:5); "Glorify ye the Lord" (Isa 24:15). Kabed is also the Hebrew word for "liver," apparently reflecting the sense that the liver is the heaviest of the organs of the body.

Usage Number: 2
Strong's Number: H7231
Original Word: rabab

Usage Notes: "to be numerous, great, large, powerful." This verb, which occurs 24 times in biblical Hebrew, appears in most other Semitic languages as well. The first occurrence means "to be (or become) numerous" (Gen 6:1). Rabab can also mean "to be great" in size, prestige, or power (cf. Gen 18:20; Job 33:12; Psa 49:16). With a subject indicating time, this verb implies "lengthening" (Gen 38:12), and with special subjects the word may imply "extension of space" (Deut 14:24).

Usage Number: 3
Part of Speech: Noun
Strong's Number: H7230
Original Word: rob

Usage Notes: "multitude; abundance." This noun occurs about 150 times in biblical Hebrew. The word basically means "multitude" or "abundance"; it has numerical implications apparent in its first biblical appearance: "I will multiply thy seed exceedingly, that it shall not be numbered for multitude" (Gen 16:10).

When applied to time or distance, rob indicates a "large amount" or "long": "And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey" (Josh 9:13). In several passages, the word is applied to abstract ideas or qualities. In such cases, rob means "great" or "greatness": "
 This that is glorious in his apparel, traveling in the greatness of his strength" (Isa 63:1).

The preposition le when prefixed to the noun rob sometimes forms an adverbial phrase meaning "abundantly": "For it was little which thou hadst before I came, and it is now increased unto a multitude
" (Gen 30:30). The same phrase bears a different sense in 1Ki 10:10, where it seems to be almost a substantive: "There came no more such abundance of spices as these which the queen of Sheba gave to king Solomon." The phrase literally appears to mean "great" with respect to "multitude." This phrase is applied to Uzziah's building activities: "
And on the wall of Ophel he built much" (2Chron 27:3), where it means "much." This phrase is extended by the addition of 'ad. Thus we have 'ad l(e)rob, meaning "exceeding much": "Since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty [literally, "the remainder is exceeding much"]
" (2Chron 31:10).

Usage Number: 4
Strong's Number: H7227
Original Word: rab

Usage Notes: "chief." This word is a transliteration of the Akkadian rab, an indication of "military rank" similar to our word general. The first appearance: "And it came to pass, that at midnight [literally, "the middle of the officers of his house]
." One should especially note the titles in Jeremiah: "And all the princes [officials] of the king of Babylon came in, and sat in the middle gate, even Nergal-shar-ezer, Samgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rab-mag, with all the residue of the princes of the king of Babylon" (Jer 39:3). Verses Jer 39:9, 10, 11, and Jer 39:13 mention Nebuzaradan as the "captain" of the bodyguard.

Usage Number: 5
Part of Speech: Adjective
Strong's Number: H7227
Original Word: rab

Usage Notes: "many; great; large; prestigious; powerful." This adjective has a cognate in biblical Aramaic. The Hebrew word appears about 474 times in the Old Testament and in all periods. First, this word represents plurality in number or amount, whether applied to people or to things. Rab is applied to people in Gen 26:14: "For he [Isaac] had possession of flocks, and possession of herds, and great store of servants
." In Gen 13:6, the word is applied to things: "And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together." This word is sometimes used of "large groups of people" (Exod 5:5). This basic idea of "numerical multiplicity" is also applied to amounts of liquids or masses of non-liquids: "And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly
" (Num 20:11); a "great" amount of water came forth. Rebekah told Abraham's servant that her father had "straw and provender enough, and room to lodge in" (Gen 24:25).

The phrase "many waters" is a fixed phrase meaning the "sea": "
 Thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue
" (Isa 23:2-3). "And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the Lord, at the blast of the breath of his nostrils. He sent from above, he took me; he drew me out of many waters
" (2Sam 22:16-17). This imagery is used in several Old Testament poetical passages; it would be wrong to conclude that this view of the world was true or actual. On the other hand, Gen 7:11 uses a related phrase as a figure of the "sources of all water": "
The same day were all the fountains of the great deep broken up
."

Used in conjunction with "days" or "years," rab means "long," and the resulting phrase means "a long time": "And Abraham sojourned in the Philistines' land many days" (Gen 21:34). The word can be used metaphorically, describing an abstract concept: "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually" (Gen 6:5, the first biblical occurrence). This use of rab does not describe the relative value of the thing modified, but its numerical recurrence. The statement implies, however, that man's constant sinning was more reprehensible than the more occasional sinning previously committed.

When rab is applied to land areas, it means "large" (1Sam 26:13). This usage is related to the usual meaning of the Semitic cognates, which represent "size" rather than numerical multiplicity (also cf. gadal): "And the Lord delivered them into the hand of Israel, who smote them, and chased them unto great Zidon
" (Josh 11:8). When God is called the "great King" (Psa 48:2), the adjective refers to His superior power and sovereignty over all kings (vv. Ps Psa 48:4ff.). This meaning emerges in Job 32:9: "The great may not be wise, nor may elders understand justice" (cf. Job 35:9). Uses such as these in Job emphasize "greatness in prestige," whereas passages such 140 2Chron 14:11 emphasize "strength and might": "Lord, there is none like thee to help [in battle], between the mighty and the weak" (rsv). Wqac=/6!$èWż SțHeartHeart Usage Number: 1
Part of Speech: Noun
Strong's Number: H3820
Original Word: leb
Usage Notes: "heart; mind; midst." Leb and its synonym lebab appear 860 times in the Old Testament. The law, prophets, and Psalms often speak of the "heart." The root occurs also in Akkadian, Assyrian, Egyptian, Ugaritic, Aramaic, Arabic, and post-biblical Hebrew. The corresponding Aramaic nouns occur seven times in the Book of Daniel.

"Heart" is used first of man in Gen 6:5: "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." In Gen 6:6 leb is used of God: "And it repented the Lord that he had made man on the earth, and it grieved him at his heart."

"Heart" may refer to the organ of the body: "And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place
" (Exod 28:29); "
[Joab] took three darts in his hand, and thrust them through the heart of Absalom
" (2Sam 18:14); "My heart panteth
" (Psa 38:10). Leb may also refer to the inner part or middle of a thing: "
and the depths were congealed in the heart of the sea" (Exod 15:8); "
and the mountain burned with fire in the midst [rsv, "to the heart"] of heaven
" (Deut 4:11, kjv); "Yea, thou shalt be as he that lieth down in the midst of the sea
" (Prov 23:34).

Usage Number: 2
Original Word: Lebab

Usage Notes: can be used of the inner man, contrasted to the outer man, as in Deut 30:14: "But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it" (cf. Joel 2:13); "
man looketh on the outward appearance, but the Lord looketh on the heart" (1Sam 16:7). Lebab is often compounded with "soul" for emphasis, as in 2Chr 15:12; "And they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul" (cf. 2Chron 15:15). Nepesh ("soul; life; self") is translated "heart" fifteen times in the kjv. Each time, it connotes the "inner man": "For as he thinketh in his heart [nepesh], so is he" (Prov 23:7).

Leb can be used of the man himself or his personality: "Then Abraham fell upon his face and laughed, and said in his heart,
" Gen 17:17): "
my heart had great experience
" (Eccl 1:16). Leb is also used of God in this sense: "And I will give you pastors according to mine heart" (Jer 3:15). The seat of desire, inclination, or will can be indicated by "heart": "Pharaoh's heart is hardened
" (Exod 7:14); "
whosoever is of a willing heart, let him bring it
" (Exod 35:5; cf. vv. Exod 35:21, 29); "I will praise thee, O Lord my God, with all my heart
" (Psa 86:12). Leb is also used of God in this sense: "
and I will plant them in this land assuredly with my whole heart and with my whole soul" (Jer 32:41). Two people are said to be in agreement when their "hearts" are right with each other: "Is thine heart right, as my heart is with thy heart" (2Kings 10:15). in 2Chr 24:4, "
Joash was minded to repair the house of the Lord" (Heb. "had in his heart").

The "heart" is regarded as the seat of emotions: "And thou shalt love the Lord thy God with all thine heart,
" (Deut 6:5); "
and when he [Aaron] seeth thee, he will be glad in his heart" (Exod 4:14; cf. 1Sam 2:1). So there are "merry" hearts (Judg 16:25), "fearful" hearts (Isa 35:4), and hearts that "trembled" (1Sam 4:13).

The "heart" could be regarded as the seat of knowledge and wisdom and as a synonym of "mind." This meaning often occurs when "heart" appears with the verb "to know": "Thus you are to know in your heart
" (Deut 8:5, nasb); and "Yet the Lord hath not given you a heart to perceive [know]
" (Deut 29:4, kjv; rsv, "mind"). Solomon prayed, "Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad
" (1Kings 3:9; cf. 1Kings 4:29). Memory is the activity of the "heart," as in Job 22:22: "
lay up his [God's] words in thine heart."

The "heart" may be the seat of conscience and moral character. How does one respond to the revelation of God and of the world around him Job answers: "
my heart shall not reproach me as long as I live" (Job 27:6). On the contrary, "David's heart smote him
" (2Sam 24:10). The "heart" is the fountain of man's deeds: "
in the integrity of my heart and innocency of my hands I have done this" (Gen 20:5; cf. v. Gen 20:6). David walked "in uprightness of heart" (1Kings 3:6) and Hezekiah "with a perfect heart" (Isa 38:3) before God. Only the man with "clean hands, and a pure heart" (Psa 24:4) can stand in God's presence.

Usage Number: 3
Original Word: leb

Usage Notes: may refer to the seat of rebellion and pride. God said: "
for the imagination of man's heart is evil from his youth" (Gen 8:21). Tyre is like all men: "Because thine heart is lifted up, and thou hast said, I am a God" (Ezek 28:2). They all become like Judah, whose "sin 
 is graven upon the table of their heart" (Jer 17:1).

God controls the "heart." Because of his natural "heart," man's only hope is in the promise of God: "A new heart also will I give you,
 and I will take away the stony heart out of your flesh, and I will give you a heart of flesh" (Ezek 36:26). So the sinner prays: "Create in me a clean heart, O God" (Psa 51:10); and "
unite my heart [give me an undivided heart] to fear thy name" (Psa 86:11). Also, as David says, "I know also, my God, that thou triest the heart, and hast pleasure in uprightness" (1Chron 29:17). Hence God's people seek His approval: "
try my reins and my heart" (Psa 26:2).

The "heart" stands for the inner being of man, the man himself. As such, it is the fountain of all he does (Prov 4:4). All his thoughts, desires, words, and actions flow from deep within him. Yet a man cannot understand his own "heart" (Jer 17:9). As a man goes on in his own way, his "heart" becomes harder and harder. but God will circumcise (cut away the uncleanness of) the "heart" of His people, so that they will love and obey Him with their whole being (Deut 30:6).

Usage Number: 4
Part of Speech: Adverb
Strong's Number: H3820
Original Word: leb

Usage Notes: "tenderly; friendly; comfortably." Leb is used as an adverb in Gen 34:3 "And his soul clave unto Dinah
 and he loved the damsel, and spake kindly unto the damsel." In Ruth 4:13, the word means "friendly": "
thou hast spoken friendly unto thine handmaid
." The word means "comfortably" in 2Chr 30:22 and in Isa 40:2.ą5RÄ]Hear (To)Hear (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H8085
Original Word: shama‘
Usage Notes: "to hear, hearken, listen, obey, publish." This word occurs throughout the Semitic languages including biblical Hebrew and Aramaic. Shama‘ occurs in all historical layers of Hebrew, and about 1,160 times in the Bible. The word is attested 9 times in biblical Aramaic.

Basically, this verb means to "hear" something with one's ears, but there are several other nuances. In Gen 37:17, a man told Joseph that he "heard" Joseph's brothers say, "Let us go to Dothan"; in other words, he unintentionally "overheard" them say it. Shama‘ can also be used of "eavesdropping, or intentionally listening in on a conversation; so Sarah "overheard" what the three men said to Abram (Gen 18:10). Joseph asked his brothers to "listen" as he recounted what he had dreamed (Gen 37:6). in 1Chr 28:2, David told his audience to "listen" as he spoke; they were to give him their undivided attention.

To "hear" something may imply to "have knowledge," as when Abimelech told Abraham that he did not know about the controversy over the wills because no one had told him and neither had he "heard" it (Gen 21:26). Shama‘ may also imply to "gain knowledge" or to "get knowledge": "
 the Chaldeans that besieged Jerusalem heard [the report]
" (Jer 37:5). Again, the word may mean to "come into knowledge about." Moses told the unclean men to wait while he "listened" to what the Lord would command regarding them (Num 9:8). His intent clearly was more than just to "hear" something; he intended to "gain some knowledge" from the Lord.

The verb can represent the mere "hearing" of something, as when Adam and Eve "heard" the sound of God walking in the garden (Gen 3:8, first biblical occurrence). To "make someone hear" something (without any specification of what was heard) suggests "summoning" the person (1Kings 15:22). "Hearing" can be both intellectual and spiritual. Spiritually, one may "hear" God's Word (Num 24:4), or "learn" it from God. Conversely, God told Abraham that He had "heard" his prayer and would act accordingly (Gen 17:20). In this context, to "hear" means not only to hear what is said, but to agree with its intention or petition (cf. Gen 16:11). In the case of hearing and hearkening to a higher authority, shama‘ can mean to "obey." In Abraham's seed, all nations would be blessed because he "heard" (obeyed) God's voice (Gen 22:18). Another nuance of intellectual "hearing" appears in Gen 11:7, in which we are told that God planned to confuse human language, "that they may not understand one another's speech." To have a "hearing heart" is to have "discernment" or "understanding" (1Kings 3:9). Certainly when Moses told Israel's judges to "hear" cases, he meant more than listening with one's ear. He meant for them to examine the merits of a case, so as to render a just decision (Deut 1:16).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H8089
Original Word: shoma‘

Usage Notes: means "things heard by accident; hearsay." This word appears infrequently in the Old Testament, as in Josh 6:27: "So the Lord was with Joshua; and his fame was noised throughout all the country."

Usage Number: 3
Strong's Number: H8088
Original Word: shema‘

Usage Notes: "something heard by design; report." The Old Testament attests this word 17 times. Gen 29:13 contains one occurrence: "And it came to pass, when Laban heard the tidings [shema‘] of Jacob his sister's son
."

Usage Number: 4
Strong's Number: H8052
Original Word: shemĂ»â€˜Ăą

Usage Notes: "revelation; something heard." This word appears 27 times. One appearance is in Isa 28:9: "Whom shall he teach knowledge and whom shall he make to understand doctrine [shemĂ»â€˜Ăą]"Ž QœHeal (To)Heal (To) Usage Number: 1
Strong's Number: H7495
Original Word: rapa’

Usage Notes: "to heal." This word is common to both ancient and modern Hebrew. It occurs approximately 65 times in the Hebrew Old Testament, appearing first in Gen 20:17: "
 God healed Abimelech."

"To heal" may be described as "restoring to normal," an act which God typically performs. Thus, appeals to God for healing are common: "
O Lord, heal me; for my bones are vexed" (Psa 6:2); "Heal me, O Lord, and I shall be healed 
" (Jer 17:14). Not only are human diseases "healed," (2Kings 2:22); salt water is "healed" or made fresh (Ezek 47:8); even pottery is "healed" or restored (Jer 19:11).

A large number of the uses of rapa’ express the "healing " of the nation, such "healing" not only involves God's grace and forgiveness, but also the nation's repentance. Divine discipline leads to repentance and "healing": "Come, and let us return unto the Lord: for he hath torn, and he will heal us
" (Hos 6:1). God promises: "For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord
" (Jer 30:17). Even foreign cities and powers can know God's "healing" if they repent (Jer 51:8-9).

False prophets are condemned because they deal only with the symptoms and not with the deep spiritual hurts of the people: "They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace" (Jer 6:14; also Jer 8:11).ËPP—HeadHead Usage Number: 1
Part of Speech: Noun
Strong's Number: H7218
Original Word: ro’sh
Usage Notes: "head; top; first; sum." Cognates of ro’sh appear in Ugaritic, Akkadian, Phoenician, biblical Aramaic, Arabic, and Ethiopic. Ro’sh and its alternate form re's appear about 596 times in biblical Hebrew.

This word often represents a "head," a bodily part (Gen 40:20). Ro’sh is also used of a decapitated "head" (2Sam 4:8), an animal "head" (Gen 3:15), and a statue "head" (Dan 2:32). In Dan 7:9, where God is pictured in human form, His "head" is crowned with hair like pure wool (i.e., white). To "lift up one's own head" may be a sign of declaring one's innocence: "If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore See thou mine affliction" (Job 10:15). This same figure of speech may indicate an intention to begin a war, the most violent form of self-assertion: "For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head" (Psa 83:2). With a negation, this phrase may symbolize submission to another power: "Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more" (Judg 8:28). Used transitively (i.e., to lift up someone else's "head"), this word may connote restoring someone to a previous position: "Yet within three days shall Pharoah lift up thine head, and restore thee unto thy place
" (Gen 40:13). It can also denote the release of someone from prison: "
Evil-merodach king of Babylon in the year that he began to reign did lift up the head of Jehoiachin king of Judah out of prison" (2Kings 25:27).

With the verb rĂ»m ("to raise"), ro’sh can signify the victory and power of an enthroned king, God will "lift up [His] head," or exert His rule (Psa 110:7). When God lifts up (rĂ»m) one's "head," He fills one with hope and confidence: "But thou, O Lord, art a shield for me; my glory, and the lifter up of mine head" (Psa 3:3).

There are many secondary nuances of ro’sh. First, the word can represent the "hair on one's head": "And on the seventh day, he shall shave all his hair off his head; he shall shave off his beard and his eyebrows, all his hair" (Lev 14:9, rsv). The word can connote unity, representing every individual in a given group: "Have they not sped have they not divided the prey; to every man a damsel or two
" (Judg 5:30). This word may be used numerically, meaning the total number of persons or individuals in a group: "Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls" (Num 1:2).

Ro’sh can also emphasize the individual: "And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head [i.e., an individual donkey] was sold for fourscore pieces of silver
" (2Kings 6:25). It is upon the "head" (upon the person himself) that curses and blessings fall: "The blessings of thy father have prevailed above the blessings of my progenitors
: they shall be on the head of Joseph
" (Gen 49:26).

Ro’sh sometimes means "leader," whether appointed, elected, or self-appointed. The word can be used of the tribal fathers, who are the leaders of a group of people: "And Moses chose able men out of all Israel, and made them heads over the people
" (Exod 18:25). Military leaders are also called "heads": "These be the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains
" (2Sam 23:8). In Num 1:16, the princes are called "heads" (cf. Judg 10:18). This word is used of those who represent or lead the people in worship (2Kings 25:18, the chief priest).

When used of things, ro’sh means "point" or "beginning." With a local emphasis, the word refers to the "top" or summit of a mountain or hill: "
 Tomorrow I will stand on the top of the hill with the rod of God in mine hand" (Exod 17:9). Elsewhere the word represents the topmost end of a natural or constructed object: "Go to, let us build us a city and a tower, whose top may reach unto heaven
" (Gen 11:4). In Gen 47:31, the word denotes the "head" of a bed, or where one lays his "head." in 1Ki 8:8, ro’sh refers to the ends of poles. The word may be used of the place where a journey begins: "Thou hast built thy high place at every head of the way
" (Ezek 16:25); cf. Dan 7:1: "the sum of the matters
." This sense of the place of beginning appears in Gen 2:10 (the first occurrence): "And a river went out of Eden to water the garden; and from thence it was parted, and became [the source of four rivers]." This nuance identifies a thing as being placed spatially in front of a group; it stands in front or at the "head" (Deut 20:9; cf. 1Kings 21:9). The "head" of the stars is a star located at the zenith of the sky (Job 22:12). The "head" cornerstone occupies a place of primary importance. It is the stone by which all the other stones are measured; it is the chief cornerstone (Psa 118:22). This word may have a temporal significance, meaning "beginning" or "first." The second sense is seen in Exod 12:2: "This month shall be unto you the beginning of months
." in 1Chr 16:7 the word describes the "first" in a whole series of acts: "Then on that day David delivered first this psalm to thank the Lord into the hand of Asaph and his brethren."

Ro’sh may also have an estimative connotation: "Take thou also unto thee [the finest of] spices
" (Exod 30:23).

Usage Number: 2
Strong's Number: H7225
Original Word: re’shüt

Usage Notes: "beginning; first; choicest the abstract word re’shüt corresponds to the temporal and estimative sense of ro’sh. Re’shüt connotes the "beginning" of a fixed period of time: "
 the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut 11:12). The "beginning" of one's period of life is intended in Job 42:12: "So the Lord blessed the latter end of Job more than his beginning
." This word can represent a point of departure, as it does in Gen 1:1 (the first occurrence): "In the beginning God created the heaven and the earth." Estimatively, this word can mean the "first" or "choicest": "The first of the first fruits of thy land thou shalt bring into the house of the Lord thy God" (Exod 23:19). This nuance of re’shüt may appear in the comparative sense, meaning "choicest" or "best." Dan 11:41 exhibits the nuance of "some": "
 but these shall escape out of his hand, even Edom, and Moab, and the chief [nasb, "foremost"] of the children of Ammon" (Dan 11:41

Used substantively, the word can mean "first fruits": "As for the oblation of the first fruits, ye shall offer them unto the Lord: but they shall not be burnt on the altar for a sweet savor" (Lev 2:12). "
The first fruits of them which they shall offer unto the Lord, them have I given thee" (Num 18:12). Sometimes this word represents the "first part" of an offering: "Ye shall offer up a cake of the first of your dough for a heave offering
" (Num 15:20).

Usage Number: 3
Part of Speech: Adjective
Strong's Number: H7223
Original Word: ri’shîn

Usage Notes: "first; foremost; preceding; former." This word occurs about 182 times in biblical Hebrew. It denotes the "first" in a temporal sequence: "And it came to pass in the six hundredth and first year, in the first month, the first day of the month
" (Gen 8:13). In Ezra 9:2, ri’shîn is used both of precedence in time and of leadership: "
 the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass."

A second meaning of this adjective is "preceding" or "former": "
 Unto the place of the altar, which he had made there at the first
" (Gen 13:4). Gen 33:2 uses this word locally: "And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost." The "former ones" are "ancestors": "But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen 
" (Lev 26:45). but in most cases, this adjective has a temporal emphasis.œZO5čHave Compassion (To)Have Compassion (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H7355
Original Word: raham

Usage Notes: "to have compassion, be merciful, pity." The words from this root are found 125 times in all parts of the Old Testament. The root is also found in Assyrian, Ethiopic, and Aramaic. The verb is translated "love" once: "I will love thee, O Lord
" (Psa 18:1). Raham is also used in God's promise to declare His name to Moses: "I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy" (Exod 33:19). So men pray: "Remember, O Lord, thy tender mercies and thy loving-kindnesses" (Psa 25:6); and Isaiah prophesies messianic restoration: "
 With great mercies will I gather thee
. but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer" (Isa 54:7-8). This is the heart of salvation by the suffering Servant-Messiah.

Usage Number: 2
Part of Speech: Noun
Strong's Number: H7358
Original Word: rehem

Usage Notes: "bowels; womb; mercy." The first use of rehem is in its primary meaning of "womb": "The Lord had fast closed up all the wombs of the house of Abimelech" (Gen 20:18). The word is personified in Judg 5:30: "Have they not divided the prey; to every man a damsel or two 
 " In another figurative sense, the kjv reads in 1Ki 3:26: "Her bowels yearned upon her son," which the niv translates more idiomatically: "[She] was filled with compassion for her son." The greatest frequency is in this figurative sense of "tender love," such as a mother has for the child she has borne.

Usage Number: 3
Strong's Number: H7356
Original Word: rahamĂźm

Usage Notes: "bowels; mercies; compassion." This noun, always used in the plural intensive, occurs in Gen 43:14: "And God Almighty give you mercy [nasb, "compassion"]." In Gen 43:30, it is used of Joseph's feelings toward Benjamin: "His bowels did yearn upon his brother.") Rahamüm is most often used of God, as by David in 2Sa 24:14: "Let us fall now into the hand of the Lord; for his mercies are great
." We have the equivalent Aramaic word in Daniel's request to his friends: "That they would desire mercies of the God of heaven concerning this secret
" (Dan 2:18).

The Greek version of the Old Testament raham consists chiefly of three groups of words that come into the New Testament. Eleos is the most important, and it is used to translate several Hebrew words. Mary's song recalls the promise in Psa 103:11, 17, where eleos translates both rehem and hesed as "mercy": "His mercy is on them that fear him from generation to generation" (Luke 1:50). Raham is probably behind the often-heard plea: "Thou son of David, have mercy on us" (Matt 9:27).

Usage Number: 4
Part of Speech: Adjective
Strong's Number: H7349
Original Word: rahûm

Usage Notes: "compassionate; merciful." The adjective is used in that important proclamation of God's name to Moses: "The Lord, The Lord God, merciful and gracious 
" (Exod 34:6, nasb, niv, "compassionate").Nș)Hate (To)Hate (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H8130
Original Word: sane’
Usage Notes: "to hate, set against." This verb appears in Ugaritic, Moabite, Aramaic, and Arabic. It appears in all periods of Hebrew and about 145 times in the Bible.

Sane’ represents an emotion ranging from intense "hatred" to the much weaker "set against" and is used of persons and things (including ideas, words, inanimate objects). The strong sense of the word typifies the emotion of jealousy; and therefore, sane’ is the feeling Joseph's brothers experienced because their father preferred him (Gen 37:4; cf. v. Gen 37:11). This "hatred" increased when Joseph reported his dreams (Gen 37:8). Obviously, the word covers emotion ranging from "bitter disdain" to outright "hatred," for in Gen 37:18ff. the brothers plotted Joseph's death and achieved his removal.

This emphasis can be further heightened by a double use of the root. Delilah's father told Samson: "I verily thought that thou hadst utterly hated her [literally, "hating, you hated her"]
" (Judg 15:2).

One special use of sane’ is ingressive, indicating the initiation of the emotion. So "Amnon hated [literally, "began to hate"] her exceedingly; so that the hatred wherewith he hated ["began to hate"] her was greater than the love wherewith he had loved her" (2Sam 13:15). This emphasis appears again in Jer 12:8: "Mine heritage is unto me as a lion in the forest; it crieth out against me: therefore have I [come to hate] it" (also cf. Hos 9:15).

In a weaker sense, sane’ signifies "being set against" something. Jethro advised Moses to select men who hated ["were set against"] covetousness to be secondary judges over Israel (Exod 18:21). A very frequent but special use of the verb means "to be unloved." For example, sane’ may indicate that someone is "untrustworthy," therefore an enemy to be ejected from one's territory. This sense is found in an early biblical occurrence, in which Isaac said to Abimelech and his army: "Wherefore come ye to me, seeing ye hate me, and have sent me away from you" (Gen 26:27). The word may mean "unloved" in the sense of deteriorating marital relations: "And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth [i.e., turned against] her" (Deut 22:16). This nuance is especially clear in Ezek 23:28, where the verb is in synonymous parallelism to "alienated": "Behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy mind is alienated." In the case of two wives in a family, in which one was preferred over the other, it may be said that one was loved and the other "hated" (Deut 21:15). This emphasis is found in Gen 29:31: "And when the Lord saw that Leah was hated, he opened her womb; but Rachel was barren." The word, used as a passive participle, represents a spurned woman: "
 an odious [unloved] woman when she is married
" (Prov 30:23).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H8135
Original Word: sin’ñ

Usage Notes: "hatred." This noun occurs 17 times in the Old Testament. Num 35:20 is one occurrence: "And if he stabbed him from hatred, or hurled at him, lying in wait
" (rsv).  mÍ`û9™5.M·_ ŠR[Í!HighHigh Usage Number: 1
Part of Speech: Adjective
Strong's Number: H1364
Original Word: gaboah
Usage Notes: "high; exalted." This adjective occurs about 24 times. The root seen in this adjective, in the verb gabah and in the noun gobah, occurs in every period of biblical Hebrew.

This word means "high, lofty, tall in dimension": "And the waters [of the flood] prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered" (Gen 7:19, the first occurrence). When used of a man, gaboah means "tall": Saul was "higher than any of the people" (1Sam 9:2; cf. 1Sam 16:7). In Dan 8:2, gaboah describes the length of a ram's horns: "
And the two horns were high; but one was higher than the other, and the higher came up last."

The word means "high or exalted in station": "Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high" (Ezek 21:26). In Eccl 5:8, this connotation of "one of high rank" may be expressed in the translation "official" (rsv).

Gaboah may be used of a psychological state, such as "haughtiness": "Talk no more so exceeding proudly [this double appearance of the word emphasizes it]; let not arrogancy come out of your mouth
." (1Sam 2:3).

Usage Number: 2
Strong's Number: H5945
Original Word: ‘elyîn
Usage Notes: "high; top; uppermost; highest; upper; height." The 53 occurrences of this word are scattered throughout biblical literature.

This word indicates the "uppermost" (as opposed to the lower): "
I had three white baskets on my head: And in the uppermost basket there was of all manner of bakemeats
" (Gen 40:16-17). In Ezek 42:5, ‘elyîn describes the "uppermost" of three stories: "Now the upper chambers were shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building." A figurative use of the word appears in 2Chr 7:21, where it modifies the dynasty (house) of Solomon. The messianic Davidic king will be God's firstborn, "higher than the kings of the earth" (Psa 89:27). In many passages, ‘elyîn means "upper," in the sense of the top or higher of two things: "
 the border of their inheritance on the east side was Ataroth-addar, unto Beth-horon the upper" (Josh 16:5; cf. 2Chron 8:5). This word is frequently used in a name (’el ‘elyîn) of God; it describes Him as the Most High, the "highest" and only Supreme Being. The emphasis here is on divine supremacy rather than divine exclusiveness: "And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God" [’el ‘elyîn] (Gen 14:18, the first occurrence). This name for a god also appears in extra-biblical Palestinian documents.

Also the figurative use of ‘elyîn to describe the "house" or dynasty of Israel takes an unusual turn in 1Ki 9:8, where the kingdom is said to be the "height" of astonishment: "And at this house, which [will be a heap of ruins], every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the Lord done thus unto this land, and to this house"

Usage Number: 3
Part of Speech: Verb
Strong's Number: H1361
Original Word: gabah

Usage Notes: "to be high, exalted, lofty." This verb, which occurs 38 times in the Bible, has cognates in Akkadian, Aramaic, and Arabic. Its meanings parallel those of the adjective. It may mean "to be high, lofty." In this sense, it is used of trees (Ezek 19:11), the heavens (Job 35:5), and a man (1Sam 10:23). It may mean "to be exalted" in dignity and honor (Job 36:7). Or it may simply mean "to be lofty, used in the positive sense of "being encouraged" (2Chron 17:6) or in the negative sense of "being haughty or proud" (2Chron 26:16).

Usage Number: 4
Part of Speech: Noun
Strong's Number: H1363
Original Word: gobah

Usage Notes: "height; exaltation; grandeur; haughtiness; pride." This noun, which occurs 17 times in biblical Hebrew, refers to the "height" of things (2Chron 3:4) and of men (1Sam 17:4). It may also refer to "exaltation" or "grandeur" (Job 40:10), and to "haughtiness" or "pride" (2Chron 32:26).ŠTZ•Hide (To)Hide (To) Usage Number: 1
Strong's Number: H5641
Original Word: satar

Usage Notes: "to conceal, hide, shelter." This verb and various derivatives are found in modern Hebrew as well as in biblical Hebrew. Satar occurs approximately 80 times in the Old Testament. The word is found for the first time in Gen 4:14 as Cain discovers that because of his sin, he will be "hidden" from the presence of God, which implies a separation. In the so-called Mizpah Benediction (which is really a warning), satar again has the sense of "separation": "The Lord watch between me and thee, when we are absent one from another" (Gen 31:49). To "hide oneself" is to take refuge: "Doth not David hide himself with us 
" (1Sam 23:19). Similarly, to "hide" someone is to "shelter" him from his enemy: "
 the Lord hid them" (Jer 36:26).

To pray, "Hide thy face from my sins" (Psa 51:9), is to ask God to ignore them. but when the prophet says, "And I will wait upon the Lord, that hideth his face from the house of Jacob
" (Isa 8:17), he means that God's favor has been withdrawn. Similarly, Judah's sins have "hidden" God's face from her (Isa 59:2).ĄYÂ!HeroHero Usage Number: 1
Part of Speech: Noun
Strong's Number: H1368
Original Word: gibbĂŽr

Usage Notes: "hero." This word appears 159 times in the Old Testament. The first occurrence of gibbĂŽr is in Gen 6:4: "There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown."

In the context of battle, the word is better understood to refer to the category of warriors. The gibbĂŽr is the proven warrior; especially is this true when gibbĂŽr is used in combination with hayil ("strength"). The kjv gives a literal translation, "mighty men [gibbĂŽr] of valor [hayil]," whereas the niv renders the phrase idiomatically, "fighting men" (cf. Josh 1:14). David, who had proven himself as a warrior, attracted "heroes" to his band while he was being pursued by Saul (2Sam 23). When David was enthroned as king, these men became a part of the elite military corps. The phrase gibbĂŽr hayil may also refer to a man of a high social class, the landed man who had military responsibilities. Saul came from such a family (1Sam 9:1); so also Jeroboam (1Kings 11:28). The king symbolized the strength of his kingdom. He had to lead his troops in battle, and as commander he was expected to be a "hero." Early in David's life, he was recognized as a "hero" (1Sam 18:7). The king is described as a "hero": "Gird thy sword upon thy thigh, O most Mighty, with thy glory and thy majesty" (Psa 45:3). The messianic expectation included the hope that the Messiah would be "mighty": "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder; and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace" (Isa 9:6).

Israel's God was a mighty God (Isa 10:21). He had the power to deliver: "The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing" (Zeph 3:17). Jeremiah's moving confession (Jer 32:17ff.) bears out the might of God in creation (Jer 32:17) and in redemption (Jer 32:18ff.). The answer to the emphatic question, "Who is this King of glory" in Psalm 24 is: "The Lord strong and mighty, the Lord mighty in battle" (Psalm 24:8).

The Septuagint gives the following translations: dynatos ("powerful; strong; mighty; able ruler") and ischyros ("strong; mighty; powerful"). The kjv gives these senses: "mighty men; mighty one; strong; violent."
Usage Number: 2
Strong's Number: H1397
Original Word: geber

Usage Notes: "man." This word occurs 66 times in the Old Testament, once in 1Chr 23:3: "Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand."

Usage Number: 3
Part of Speech: Verb
Strong's Number: H1396
Original Word: gabar

Usage Notes: "to be strong." The root meaning "to be strong" appears in all Semitic languages as a verb or a noun, but the verb occurs only 25 times in the Old Testament. Job 21:7 contains an occurrence of gabar: "Wherefore do the wicked live, become old, yea, are mighty in power"

Usage Number: 4
Part of Speech: Adjective
Strong's Number: H1368
Original Word: gibbĂŽr

Usage Notes: "strong." GibbĂŽr may be translated by the adjective "strong" in the following contexts: a "strong" man (1Sam 14:52), a "strong" lion (Prov 30:30), a mighty hunter (Gen 10:9), and the mighty ones (Gen 6:1-4).Ž>XœyHerdHerd Usage Number: 1
Strong's Number: H1241
Original Word: baqar
Usage Notes: "herd; cattle." This noun has cognates in Arabic and Aramaic. It appears about 180 times in biblical Hebrew and in all periods.

One meaning of the word is "cattle." Such beasts were slaughtered for food, and their hides were presented as offerings to God (Num 15:8). This meaning of baqar is in Gen 12:16 (the first biblical occurrence): "And he [Pharaoh] entreated Abram well for her [Sarah's] sake: and he had sheep, and oxen, and he asses
." These were grazing beasts (1Chron 27:29) and were eaten (1Kings 4:23). These animals pulled carts (2Sam 6:6) and plows (Job 1:14), and carried burdens on their backs (1Chron 12:40).

Baqar often refers to a group of cattle or "herd" (both sexes), as it does in Gen 13:5: And Lot also, which went with Abram, had flocks, and herds [in the Hebrew, this word appears in a singular form] and tents." The word can represent a "small group of cattle" (not a herd; cf. Gen 47:17; Exod 22:1) or even a pair of oxen (Num 7:17). A single ox is indicated either by some other Hebrew word or called an offspring of oxen (Gen 18:7).

Baqar also refers to statues of oxen: "It [the altar of burnt offerings] stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the east
" (1Kings 7:25).

Some scholars believe this noun is related to the verb baqar ("to seek out") and to the noun boqer ("morning").ˆWHelp (To)Help (To) Usage Number: 1
Strong's Number: H5826
Original Word: ‘azar

Usage Notes: "to help, assist, aid." This word and its derivatives are common in both ancient and modern Hebrew. The verb occurs about 80 times in the biblical text. ‘Azar is first found in the Old Testament in Jacob's deathbed blessing of Joseph: "
 the God of thy father, who shall help thee
" (Gen 49:25). Help or aid comes from a variety of sources: Thirty-two kings "helped" Ben-hadad (1Kings 20:6); one city "helps" another (Josh 10:33); even false gods are believed to be of "help" (2Chron 28:23). Of course, the greatest source of help is God Himself; He is "the helper of the fatherless" (Psa 10:14). God promises: "I will help thee" (Isa 41:10); "and the Lord shall help them, and deliver them
" (Psa 37:40).Î^V5HeavyHeavy Usage Number: 1
Part of Speech: Verb
Strong's Number: H3515
Original Word: kabed

Usage Notes: "to be heavy, weighty, burdensome, dull, honored, glorious." This word is a common Semitic term, one that is found frequently in ancient Akkadian and Ugaritic, as well as in Hebrew of all periods. Kabed occurs more than 150 times in the Hebrew Bible. The verb's first occurrence is in Gen 13:2 in the sense of "being rich": "And Abram was very rich
." This usage vividly illustrates the basic implications of the word. Whenever kabed is used, it reflects the idea of "weightiness," or that which is added to something else. Thus, to be "very rich" means that Abram was heavily "weighted down" with wealth. This idea also explains how the word can be used to indicate the state of "being honored" or "glorious," for honor and glory are additional qualities that are added to a person or thing.

"To be heavy" includes negative as well as positive aspects. Thus, calamity is "heavier than the sand of the sea" (Job 6:3), and the hand of God is "very heavy" in punishing the Philistines (1Sam 5:11). Bondage and heavy work are "heavy" on the people (Exod 5:9; Neh 5:18). Eyes (Gen 48:10) and ears (Isa 59:1) that have become insensitive, or "dull," have had debilitating conditions added to them, whether through age or other causes. The heart of a man may become excessively "weighted" with stubbornness and thus become "hardened" (Exod 9:7).

"To honor" or "glorify" anything is to add something which it does not have in itself, or that which others can give. Children are commanded to "honor" their parents (Exod 20:12; Deut 5:16); Balak promised "honor" to Balaam (Num 22:17); Jerusalem (Lam 1:8) and the Sabbath (Isa 58:13) are "honored" or "made glorious." Above all, "honor" and "glory" are due to God, as repeatedly commanded in the biblical text: "Honor the Lord with thy substance" (Prov 3:9); "Let the Lord be glorified" (Isa 66:5); "Glorify ye the Lord" (Isa 24:15). Kabed is also the Hebrew word for "liver," apparently reflecting the sense that the liver is the heaviest of the organs of the body.

Usage Number: 2
Strong's Number: H7231
Original Word: rabab

Usage Notes: "to be numerous, great, large, powerful." This verb, which occurs 24 times in biblical Hebrew, appears in most other Semitic languages as well. The first occurrence means "to be (or become) numerous" (Gen 6:1). Rabab can also mean "to be great" in size, prestige, or power (cf. Gen 18:20; Job 33:12; Psa 49:16). With a subject indicating time, this verb implies "lengthening" (Gen 38:12), and with special subjects the word may imply "extension of space" (Deut 14:24).

Usage Number: 3
Part of Speech: Noun
Strong's Number: H7230
Original Word: rob

Usage Notes: "multitude; abundance." This noun occurs about 150 times in biblical Hebrew. The word basically means "multitude" or "abundance"; it has numerical implications apparent in its first biblical appearance: "I will multiply thy seed exceedingly, that it shall not be numbered for multitude" (Gen 16:10).

When applied to time or distance, rob indicates a "large amount" or "long": "And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey" (Josh 9:13). In several passages, the word is applied to abstract ideas or qualities. In such cases, rob means "great" or "greatness": "
 This that is glorious in his apparel, traveling in the greatness of his strength" (Isa 63:1).

The preposition le when prefixed to the noun rob sometimes forms an adverbial phrase meaning "abundantly": "For it was little which thou hadst before I came, and it is now increased unto a multitude
" (Gen 30:30). The same phrase bears a different sense in 1Ki 10:10, where it seems to be almost a substantive: "There came no more such abundance of spices as these which the queen of Sheba gave to king Solomon." The phrase literally appears to mean "great" with respect to "multitude." This phrase is applied to Uzziah's building activities: "
And on the wall of Ophel he built much" (2Chron 27:3), where it means "much." This phrase is extended by the addition of 'ad. Thus we have 'ad l(e)rob, meaning "exceeding much": "Since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty [literally, "the remainder is exceeding much"]
" (2Chron 31:10).

Usage Number: 4
Strong's Number: H7227
Original Word: rab

Usage Notes: "chief." This word is a transliteration of the Akkadian rab, an indication of "military rank" similar to our word general. The first appearance: "And it came to pass, that at midnight [literally, "the middle of the officers of his house]
." One should especially note the titles in Jeremiah: "And all the princes [officials] of the king of Babylon came in, and sat in the middle gate, even Nergal-shar-ezer, Samgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rab-mag, with all the residue of the princes of the king of Babylon" (Jer 39:3). Verses Jer 39:9, 10, 11, and Jer 39:13 mention Nebuzaradan as the "captain" of the bodyguard.

Usage Number: 5
Part of Speech: Adjective
Strong's Number: H7227
Original Word: rab

Usage Notes: "many; great; large; prestigious; powerful." This adjective has a cognate in biblical Aramaic. The Hebrew word appears about 474 times in the Old Testament and in all periods. First, this word represents plurality in number or amount, whether applied to people or to things. Rab is applied to people in Gen 26:14: "For he [Isaac] had possession of flocks, and possession of herds, and great store of servants
." In Gen 13:6, the word is applied to things: "And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together." This word is sometimes used of "large groups of people" (Exod 5:5). This basic idea of "numerical multiplicity" is also applied to amounts of liquids or masses of non-liquids: "And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly
" (Num 20:11); a "great" amount of water came forth. Rebekah told Abraham's servant that her father had "straw and provender enough, and room to lodge in" (Gen 24:25).

The phrase "many waters" is a fixed phrase meaning the "sea": "
 Thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue
" (Isa 23:2-3). "And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the Lord, at the blast of the breath of his nostrils. He sent from above, he took me; he drew me out of many waters
" (2Sam 22:16-17). This imagery is used in several Old Testament poetical passages; it would be wrong to conclude that this view of the world was true or actual. On the other hand, Gen 7:11 uses a related phrase as a figure of the "sources of all water": "
The same day were all the fountains of the great deep broken up
."

Used in conjunction with "days" or "years," rab means "long," and the resulting phrase means "a long time": "And Abraham sojourned in the Philistines' land many days" (Gen 21:34). The word can be used metaphorically, describing an abstract concept: "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually" (Gen 6:5, the first biblical occurrence). This use of rab does not describe the relative value of the thing modified, but its numerical recurrence. The statement implies, however, that man's constant sinning was more reprehensible than the more occasional sinning previously committed.

When rab is applied to land areas, it means "large" (1Sam 26:13). This usage is related to the usual meaning of the Semitic cognates, which represent "size" rather than numerical multiplicity (also cf. gadal): "And the Lord delivered them into the hand of Israel, who smote them, and chased them unto great Zidon
" (Josh 11:8). When God is called the "great King" (Psa 48:2), the adjective refers to His superior power and sovereignty over all kings (vv. Ps Psa 48:4ff.). This meaning emerges in Job 32:9: "The great may not be wise, nor may elders understand justice" (cf. Job 35:9). Uses such as these in Job emphasize "greatness in prestige," whereas passages such 140 2Chron 14:11 emphasize "strength and might": "Lord, there is none like thee to help [in battle], between the mighty and the weak" (rsv).™NUłHeavensHeavens Usage Number: 1
Strong's Number: H8064
Original Word: shamayim

Usage Notes: "heavens; heaven; sky." This general Semitic word appears in languages such as Ugaritic, Akkadian, Aramaic, and Arabic. It occurs 420 times and in all periods of biblical Hebrew. First, shamayim is the usual Hebrew word for the "sky" and the "realm of the sky." This realm is where birds fly. God forbids Israel to make any "likeness of any winged fowl that flieth in the air" (Deut 4:17). When Absalom's hair caught in the branches of a tree, he hung suspended between the "heaven" and the earth (2Sam 18:9). This area, high above the ground but below the stars and heavenly bodies, is often the locus of visions: "And David lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem" (1Chron 21:16).

Second, this word represents an area farther removed from the earth's surface. From this area come such things as frost (Job 38:29), snow (Isa 55:10), fire (Gen 19:24), dust (Deut 28:24), hail (Josh 10:11), and rain: "The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained" (Gen 8:2). This realm is God's storehouse; God is the dispenser of the stores and Lord of the realm (Deut 28:12). This meaning of shamayim occurs in Gen 1:7-8: "And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven."

Third, shamayim also represents the realm in which the sun, moon, and stars are located: "And God said, Let there be lights in the firmament of the heaven to divide the day from the night
" (Gen 1:14). This imagery is often repeated in the Creation account and in poetical passages. Thus the "heavens" can be stretched out like a curtain (Psa 104:2) or rolled up as a scroll (Isa 34:4).

Fourth, the phrase "heaven and earth." may denote the entire creation. This use of the word appears in Gen 1:1: "In the beginning God created the heaven and the earth." Fifth, "heaven" is the dwelling place of God: "He that sitteth in the heavens shall laugh: the Lord shall have them in derision" (Psa 2:4; cf. Deut 4:39). Again, note Deut 26:15: "Look down from thy holy habitation, from heaven, and bless thy people Israel
." Another expression representing the dwelling place of God is "the highest heaven [literally, the heaven of heavens]." This does not indicate height, but an absolute, i.e., God's abode is a unique realm not to be identified with the physical creation: "Behold the heaven and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is" (Deut 10:14).€/T#ÈMHeaven (To)Heaven (To) Usage Number: 1
Strong's Number: H8354
Original Word: shatĂą
Usage Notes: "to drink." This verb appears in nearly every Semitic language, although in biblical Aramaic it is not attested as a verb (the noun form mishteh does appear). Biblical Hebrew attests shatĂą at every period and about 215 times.

This verb primarily means "to drink" or "to consume a liquid," and is used of inanimate subjects, as well as of persons or animals. The verb shaqĂą, which is closely related to shatĂą in meaning, often appears both with animate and inanimate subjects. The first occurrence of shatĂą reports that Noah "drank of the wine, and was drunken" (Gen 9:21). Animals also "drink": "I will draw water for thy camels also, until they have done drinking" (Gen 24:19). God says He does not "drink the blood of goats" (Psa 50:13).

"To drink a cup" is a metaphor for consuming all that a cup may contain (Isa 51:17). Not only liquids may be drunk, since shatñ is used figuratively of "drinking" iniquity: "How much more abominable and filthy is man, which drinketh iniquity like water" (Job 15:16). Only infrequently is this verb used of inanimate subjects, as in Deut 11:11: "But the land, whither ye go to possess it 
 drinketh water of the rain of heaven
"

Shatñ may also be used of the initial act of "taking in" a liquid: "Is not this it in which my lord drinketh 
" (Gen 44:5). "To drink" from a cup does not necessarily involve consuming what is drunk. Therefore, this passage uses shatñ of "drinking in," and not of the entire process of consuming a liquid.

This word may be used of a communal activity: "And they went out into 
 the house of their god, and did eat and drink, and cursed Abimelech" (Judg 9:27). The phrase "eat and drink" may mean "to eat a meal": "And they did eat and drink, he and the men that were with him, and tarried all night 
" (Gen 24:54). This verb sometimes means "to banquet" (which included many activities in addition to just eating and drinking), or "participating in a feast": "
 Behold, they eat and drink before him, and say, God save king Adonijah" (1Kings 1:25). In one case, shatñ by itself means "to participate in a feast": "So the king and Haman came to the banquet that Esther had prepared" (Esth 5:5).

The phrase, "eating and drinking," may signify a religious meal, i.e., a communion meal with God. The seventy elders on Mt. Sinai "saw God, and did eat and drink" (Exod 24:11). by this act, they were sacramentally united with God (cf. 1Cor 10:19). In contrast to this communion with the true God, the people at the foot of the mountain communed with a false god, they "sat down to eat and to drink, and rose up to play" (Exod 32:6). When Moses stood before God, however, he ate nothing during the entire forty days and nights (Exod 34:28). His communion was face-to-face rather than through a common meal.

Priests were commanded to practice a partial fast when they served before God, they were not to drink wine or strong drink (Lev 10:9). They and all Israel were to eat no unclean thing. These conditions were stricter for Nazirites, who lived constantly before God. They were commanded not to eat any product of the vine (Num 6:3; cf. Judg 13:4; 1Sa 1:15). Thus, God laid claim to the ordinary and necessary processes of human living. In all that man does, he is obligated to recognize God's control of his existence. Man is to recognize that he eats and drinks only as he lives under God's rule; and the faithful are to acknowledge God in all their ways. The phrase, "eating and drinking," may also signify life in general; "Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry" (1Kings 4:20; cf. Eccl 2:24; Eccl 5:18; Jer 22:15). In close conjunction with the verb "to be drunk (intoxicated)," shatĂą means "to drink freely" or "to drink so much that one becomes drunk." When Joseph hosted his brothers, they "drank, and were merry with him" (Gen 43:34).  ËmŻU'~"P ˱`áHostHost Usage Number: 1
Part of Speech: Noun
Strong's Number: H6633
Original Word: saba’
Usage Notes: "host; military service; war; army; service; labor; forced labor; conflict." This word has cognates in either a verbal or noun form in Akkadian, Ugaritic, Arabic, and Ethiopic. The noun form occurs 486 times in biblical Hebrew and in all periods of the language.

This word involves several interrelated ideas: a group; impetus; difficulty; and force. These ideas undergird the general concept of "service" which one does for or under a superior rather than for himself. Saba’ is usually applied to "military service" but is sometimes used of "work" in general (under or for a superior). In Num 1:2-3 the word means "military service": "Take ye the sum of all the congregation of the children of Israel
 from twenty years old and upward, all that are able to go forth to war in Israel
." The idea is more concrete in Josh 22:12, where the word represents serving in a military campaign: "And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go to war against them." Num 31:14 uses saba’ of the actual battling itself: "And Moses was wroth with the officers of the [army],
 which came from the battle."

The word can also represent an "army host": "And Eleazer the priest said unto the men of war which went to the battle
" (Num 31:21). Even clearer is Num 31:48: "And the officers which were over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses." This meaning first appears in Gen 21:22, which mentions Phichol, the captain of Abimelech's "army." At several points this is the meaning of the feminine plural: "And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people" (Deut 20:9). In Num 1, Num 2, and Num 10, where saba’ occurs with regard to a census of Israel, it is suggested that this was a military census by which God organized His "army" to march through the wilderness. Some scholars have noted that the plan of the march, or the positioning of the tribes, recalls the way ancient armies were positioned during military campaigns. On the other hand, groupings of people might be indicated regardless of military implications, as seems to be the case in passages such as Exod 6:26: "These are that Aaron and Moses, to whom the Lord said, Bring out the children of Israel from the land of Egypt according to their armies." That saba’ can refer to a "nonmilitary host" is especially clear in Psa 68:11: "The Lord gave the word: great was the company of those that published it." The phrase "hosts of heaven" signifies the stars as visual indications of the gods of the heathen: "And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham
" (Zeph 1:5). This meaning first appears in Deut 4:19. Sometimes this phrase refers to the "host of heaven," or the angels: "And [Micaiah] said, Hear thou therefore the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven [the angels] standing by him on his right hand and on his left" (1Kings 22:19). God Himself is the commander of this "host" (Dan 8:10-11). In Josh 6:14 the commander of the "host" of God confronted Joshua. This heavenly "host" not only worships God but serves to do all His will: "Bless ye the Lord, all ye his hosts; ye ministers of his, that do his pleasure" (Psa 103:21). Another meaning of the phrase "the host(s) of heaven" is simply "the numberless stars": "As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me" (Jer 33:22). This phrase can include all the heavenly bodies, as it does in Psa 33:6: "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth." In Gen 2:1 saba’ includes the heavens, the earth, and everything in the creation: "Thus the heavens and the earth were finished, and all the host of them."

The meaning "nonmilitary service in behalf of a superior" emerges in Num 4:2-3: "Take the sum of the sons of Kohath
 from thirty years old and upward even until fifty years old, all that enter [the service], to do the work in the tabernacle of the congregation." In Job 7:1 the word represents the burdensome everyday "toil" of mankind: "Is there not an appointed time to man upon earth Are not his days also like the days of a hireling" In Job 14:14 saba’ seems to represent "forced labor." In Dan 10:1 the word is used for "conflict": "In the third year of Cyrus king of Persia a word was revealed to Daniel, who was named Belteshazzar. And the word was true, and it was a great conflict" [rsv; kjv, "time appointed"].

Usage Number: 2
Part of Speech: Verb
Strong's Number: H6633
Original Word: saba’

Usage Notes: "to wage war, to muster an army, to serve in worship." This verb appears 14 times in biblical Hebrew. Saba’ means "to wage war" in Num 31:7: "And they warred against the Midianites, as the Lord commanded Moses
." The word is used in 2Ki 25:19 to refer to "mustering an army." Another sense of saba’ appears in Num 4:23 with the meaning of "serving in worship": "
all that enter in to perform the service, to do the work in the tabernacle of the congregation."Š*_”OHorseHorse Usage Number: 1
Strong's Number: H5483
Original Word: sûs
Usage Notes: "horse." Cognates of this word appear in Ugaritic, Akkadian, Egyptian, and Syriac. It appears in biblical Hebrew about 138 times and in all periods.

The first biblical appearance of sûs is in Gen 47:17: "And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses
." In the second quarter of the second millennium the chariot became a major military weapon and "horses" a very desirable commodity. This was the time of Joseph. It was not until the end of the second millennium that a rudimentary cavalry appeared on the battlefield. In the period of the eighth-century prophets and following, "horses" became a sign of luxury and apostasy (Isa 2:7; Amos 4:10) inasmuch as Israel's hope for freedom and security was to be the Lord: "But the [the king] shall not multiply horses to himself, nor cause the people to return to Egypt, to
 multiply horses
" (Deut 17:16).

The "horses" of God are the storm clouds with which he treads upon the sea (Hab 3:15).ہ^!¶!Honor (To)Honor (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3513
Original Word: kabed

Usage Notes: "to honor." This verb occurs about 114 times and in all periods of biblical Hebrew. Its cognates appear in the same languages as those of the noun kabîd. One occurrence of kabed is in Deut 5:16: "Honor thy father and thy mother, as the Lord thy God hath commanded thee
"

Usage Number: 2
Strong's Number: H1921
Original Word: hadar
Usage Notes: "to honor, prefer, exalt oneself, behave arrogantly." This verb, which appears 8 times in biblical Hebrew, has cognates only in Aramaic although some scholars suggest cognates in Egyptian and Syriac.

The word means "to honor" or "to prefer" in Exod 23:3: "Neither shalt thou countenance a poor man in his cause." In Prov 25:6 hadar means "to exalt oneself" or "to behave arrogantly."

Usage Number: 3
Part of Speech: Noun
Strong's Number: H3519
Original Word: kabĂŽd

Usage Notes: "honor; glory; great quantity; multitude; wealth; reputation [majesty]; splendor." Cognates of this word appear in Ugaritic, Phoenician, Arabic, Ethiopic, and Akkadian. It appears about 200 times in biblical Hebrew and in all periods. Kabîd refers to the great physical weight or "quantity" of a thing. In Nah 2:9 one should read: "For there is no limit to the treasure, a great quantity of every kind of desirable object." Isa 22:24 likens Eliakim to a peg firmly anchored in a wall upon which is hung "all the [weighty things] of his father's house." This meaning is required in Hos 9:11, where kabîd represents a great crowd of people or "multitude": "As for Ephraim, their [multitude] shall fly away
" The word does not mean simply "heavy," but a heavy or imposing quantity of things.

Kabîd often refers to both "wealth" and significant and positive "reputation" (in a concrete sense). Laban's sons complained that "Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this [wealth]" (Gen 31:1, the first biblical occurrence). The second emphasis appears in Gen 45:13, where Joseph told his brothers to report to his "father
 all my [majesty] in Egypt." Here this word includes a report of his position and the assurance that if the family came to Egypt, Joseph would be able to provide for them. Trees, forests, and wooded hills have an imposing quality, a richness or "splendor." God will punish the king of Assyria by destroying most of the trees in his forests, "and shall consume the glory of his forest,
 and the rest of the trees of his forest shall be few, that a child may write them" (Isa 10:18-19). In Psa 85:9 the idea of richness or abundance predominates: "Surely his salvation is nigh them that fear him; that glory [or abundance] may dwell in our land." This idea is repeated in Psa 85:12: "Yea, the Lord shall give that which is good; and our land shall yield her increase."

Kabîd can also have an abstract emphasis of "glory," imposing presence or position. Phinehas' wife named their son Ichabod, "saying, The glory is departed from Israel: because the ark of God was taken, and because of her father-in-law and her husband" (they, the high priests, had died; 1Sam 4:21). In Isa 17:3 kabîd represents the more concrete idea of a fullness of things including fortified cities, sovereignty (self-rule), and people. Among such qualities is "honor," or respect and position. In Isa 5:13 this idea of "honor" is represented by kabîd: "
And their [my people's] honorable men are famished, and their multitude dried up with thirst." Thus the word kabîd and its parallel (the multitude) represent all the people of Israel: the upper classes and the common people. In many passages the word represents a future rather than a present reality: "In that day shall the branch of the Lord be beautiful and glorious 
" (Isa 4:2).

When used in the sense of "honor" or "importance" (cf. Gen 45:13) there are two nuances of the word. First, kabĂŽd can emphasize the position of an individual within the sphere in which he lives (Prov 11:16). This "honor" can be lost through wrong actions or attitudes (Prov 26:1, 8) and evidenced in proper actions (Prov 20:3; Prov 25:2). This emphasis then is on a relationship between personalities. Second, there is a suggestion of nobility in many uses of the word, such as "honor" that belongs to a royal family (1Kings 3:13). Thus, kabĂŽd can be used of the social distinction and position of respect enjoyed by nobility.

When applied to God, the word represents a quality corresponding to Him and by which He is recognized. Joshua commanded Achan to give glory to God, to recognize His importance, worth, and significance (Josh 7:19). In this and similar instances "giving honor" refers to doing something; what Achan was to do was to tell the truth. In other passages giving honor to God is a cultic recognition and confession of God as God (Psa 29:1). Some have suggested that such passages celebrate the sovereignty of God over nature wherein the celebrant sees His "glory" and confess it in worship. In other places the word is said to point to God's sovereignty over history and specifically to a future manifestation of that "glory" (Isa 40:5). Still other passages relate the manifestation of divine "glory" to past demonstrations of His sovereignty over history and peoples (Exod 16:7; Exod 24:16).

Usage Number: 4
Strong's Number: H1926
Original Word: hadar
Usage Notes: "honor; splendor." Cognates of this word appear only in Aramaic. Its 31 appearances in the Bible are exclusively in poetic passages and in all periods.

First, hadar refers to "splendor" in nature: "And ye shall take you on the first day the boughs of goodly trees [literally, trees of splendor or beauty] 
" (Lev 23:40, the first occurrence).

Second, this word is a counterpart to Hebrew words for "glory" and "dignity." Thus hadar means not so much overwhelming beauty as a combination of physical attractiveness and social position. The Messiah is said to have "no form nor [majesty]; and when we shall See him, there is no beauty that we should desire him" (Isa 53:2). Mankind is crowned with "glory and honor" in the sense of superior desirability (for God) and rank (Psa 8:5). In Prov 20:29 hadar focuses on the same idea, an aged man's mark or rank and privilege is his gray hair. This reflects the theme present throughout the Bible that long life is a mark of divine blessing and results (often) when one is faithful to God, whereas premature death is a result of divine judgment. The ideas of glorious brilliance, preeminence, and lordship are included in hadar when it is applied to God: "Glory and honor are in his presence; strength and gladness are in his place" (1Chron 16:27). Not only are these characteristics of His sanctuary (Psa 96:6) but He is clothed with them (Psa 104:1). This use of hadar is rooted in the ancient concept of a king or of a royal city. God gave David all good things: a crown of gold on his head, long life, and glory or "splendor" and majesty (Psa 21:3-5). In the case of earthly kings their beauty or brilliance usually arises from their surroundings. So God says of Tyre: "They of Persia and of Lud and of Phut were in thine army, thy men of war: they hanged the shield and helmet in thee; they set forth thy comeliness [honor]. The men of Arvad with thine army were upon thy walls round about, and the Gammadim were in thy towers: they hanged their shields upon thy walls round about; they have made thy beauty perfect" (Ezek 27:10-11). God, however, manifests the characteristic of "honor or splendor" in Himself.

The noun hadarah means "majesty; splendor; exaltation; adornment." This noun appears 5 times in the Bible. The word implies "majesty or exaltation" in Prov 14:28: "In a multitude of people is the glory of a King, but without people a prince is ruined" (rsv). Hadarah refers to "adornment" in Psa 29:2.

Usage Number: 5
Part of Speech: Adjective
Strong's Number: H3515
Original Word: kabed

Usage Notes: "heavy; numerous; severe; rich." The adjective kabed occurs about 40 times. Basically this adjective connotes "heavy." In Exod 17:12 the word is used of physical weight: "But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands
." This adjective bears the connotation of heaviness as an enduring, ever-present quality, a lasting thing. Used in a negative but extended sense, the word depicts sin as a yoke ever pressing down upon one: "For mine iniquities are gone over mine head: as a heavy burden they are too heavy for me" (Psa 38:4). A task can be described as "heavy" (Exod 18:18). Moses argued his inability to lead God's people out of Egypt because he was "slow of speech, and of a slow tongue"; his speech or tongue was not smooth-flowing but halting (heavy; Exod 4:10). This use of kabed appears with an explanation in Ezek 3:6, where God is describing the people to whom Ezekiel is to minister: "
 not to many people of a strange speech and of a hard language, whose words thou canst not understand." Another nuance of this word appears in Exod 7:14, where it is applied to Pharaoh's heart: "Pharoah's heart is hardened, he refuseth to let the people go." In all such contexts kabed depicts a burden which weighs down one's body (or some part of it) so that one is either disabled or unable to function successfully.

A second series of passages uses this word of something that falls upon or overcomes one. So God sent upon Egypt a "heavy" hail (Exod 9:18), a "great" swarm of insects (Exod 8:24), "numerous" locusts, and a "severe" pestilence (Exod 9:3). The first appearance of the word belongs to this category: "
 the famine was [severe] in the land" of Egypt (Gen 12:10). Used with a positive connotation, kabed can describe the amount of "riches" one has: "And Abram was very rich in cattle, in silver, and in gold" (Gen 13:2). In Gen 50:9 the word is used to modify a group of people, "a very great company." The next verse uses kabed in the sense of "imposing" or "ponderous": "
 They mourned with a great and very sore lamentation
."

This adjective is never used of God.±]âHolyHoly Usage Number: 1
Part of Speech: Adjective
Strong's Number: H6918
Original Word: qadĂŽsh
Usage Notes: "holy." The Semitic languages have two separate original forms of the root. The one signifies "pure" and "devoted," as in Akkadian qadistu and in Hebrew qadash, "holy." The word describes something or someone. The other signifies "holiness" as a situation or as an abstract, as in Arabic al-qaddus "the most holy or most pure." In Hebrew the verb qadash and the word qadĂŽsh combine both elements: the descriptive and the static. The traditional understanding of "separated" is only a derived meaning, and not the primary.

Qadîsh is prominent in the Pentateuch, poetic and prophetic writings, and rare in the historical books. The first of its 116 occurrences is in Exod 19:16: "And ye shall be unto me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel." In the Old Testament qadîsh has a strongly religious connotation. In one sense the word describes an object or place or day to be "holy" with the meaning of "devoted" or "dedicated" to a particular purpose: "And the priest shall take holy water in an earthen vessel
" (Num 5:17). Particularly the sabbath day is "devoted" as a day of rest: "If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the Lord
" (Isa 58:13-14). The prescription is based on Gen 2:3 where the Lord "sanctified," or "dedicated," the sabbath. God has dedicated Israel as His people. They are "holy" by their relationship to the "holy" God. All of the people are in a sense "holy," as members of the covenant community, irrespective of their faith and obedience: "And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord" (Num 16:3). God's intent was to use this "holy" nation as a "holy," royal priesthood amongst the nations (Exod 19:6). Based on the intimate nature of the relationship, God expected His people to live up to His "holy" expectations and, thus, to demonstrate that they were a "holy nation": "And ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine" (Lev 20:26).

The priests were chosen to officiate at the Holy Place of the tabernacle/temple. Because of their function as intermediaries between God and Israel and because of their proximity to the temple, they were dedicated by God to the office of priest: "They shall be holy unto their God, and not profane the name of their God: for the offerings of the Lord made by fire, and the bread of their God, they do offer: therefore they shall be holy. They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the Lord, which sanctify you, am holy" (Lev 21:6-8). Aaron as the high priest was "the holy one of the Lord" (Psa 106:16, nasb).

The Old Testament clearly and emphatically teaches that God is "holy." He is "the Holy One of Israel" (Isa 1:4), the "holy God" (Isa 5:16), and "the Holy One" (Isa 40:25). His name is "Holy": "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones" (Isa 57:15). The negative statement, "There is none holy as the Lord: for there is none besides thee: neither is there any rock like our God" (1Sam 2:2), explains that He is most "holy" and that no one is as "holy" as He is. Also the angels in the heavenly entourage are "holy": "And the valley of my mountains shall be stopped up, for the valley of the mountains shall touch the side of it; and you shall flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the Lord your God will come, and all the holy ones [kjv, "saints"] with him" (Zech 14:5, rsv). The seraphim proclaimed to each other the holiness of God: "And one cried unto another, and said, "Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory" (Isa 6:3).

In the Septuagint the word hagios ("holy") stands for the Hebrew qadĂŽsh.
Usage Number: 2
Part of Speech: Verb
Strong's Number: H6942
Original Word: qadash

Usage Notes: or qadash 6942, "to be holy; to sanctify." This verb, which occurs 175 times, can mean "to be holy" (Exod 29:37; Lev 6:18) or "to sanctify": "Hear me, ye Levites, sanctify now yourselves, and sanctify the house of the Lord God of your fathers, and carry forth the filthiness out of the holy place" (2Chron 29:5).

Usage Number: 3
Part of Speech: Noun
Strong's Number: H6944
Original Word: qodesh

Usage Notes: "holiness; holy thing; sanctuary." This noun occurs 469 times with the meanings: "holiness" (Exod 15:11); "holy thing" (Num 4:15); and "sanctuary" (Exod 36:4). Another noun, qadesh, means "temple-prostitute" or "sodomite": "There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel" (Deut 23:17). The noun is found 11 times.€M\!É High PlaceHigh Place Usage Number: 1
Strong's Number: H1116
Original Word: bamĂą

Usage Notes: "high place." This noun occurs in other Semitic languages, meaning the "back" of an animal or of a man (Ugaritic), the incline or "back" of a mountain (Akkadian), and the "block" (of stone) or grave of a saint (Arabic). BamĂą is used about 100 times in biblical Hebrew, and the first occurrence is in Lev 26:30: "And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you." Most of the uses are in the Books of Kings and Chronicles, with the sense of "cultic high place." The word is rarely used in the Pentateuch or in the poetic or prophetic literature.

BamĂą with the sense of "back" is still to be found in the Hebrew Old Testament: "So your enemies shall cringe before you, and you shall tread upon their high places" (Deut 33:29, nasb). Compare this with the neb "Your enemies come crying to you, and you shall trample their bodies [bamĂą] underfoot." The Bible's metaphorical use of the "backs" of the clouds and the waves of the sea gives problems to translators: "I will ascend above the heights [bamĂą] of the clouds; I will be like the most High" (Isa 14:14), and "[He] alone spreadeth out the heavens, and treadeth upon the waves [literally, "high places"] of the sea" (Job 9:8). A similar problem is found in Psa 18:33 (cf. 2Sam 22:34; Hab 3:19): "He maketh my feet like hinds' feet, and setteth me upon my high places." In these passages, bamĂą must be understood idiomatically, meaning "authority."

The word is used metaphorically to portray the Lord as providing for His people: "He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock" (Deut 32:13; cf. Isa 58:14). The idiom, "to ride upon the high places of the earth," is a Hebraic way of expressing God's protection of His people. It expresses the exalted nature of Israel, whose God is the Lord.

Not every literal bamñ was a cultic high place; the word may simply refer to a geographical unit; cf. "Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the [temple] as the high places of the forest" (cf. Amos 4:13; Mic 3:12). The Canaanites served their gods on these hills, where pagan priests presented the sacrifices to the gods: Israel imitated this practice (1Kings 3:2), even when they sacrificed to the Lord. The surrounding nations had high places dedicated to Chemosh (1Kings 11:7), Baal (Jer 19:5), and other deities. On the "high place," a temple was built and dedicated to a god: "[Jeroboam] made a house of high places, and made priests of the lowest of the people, which were not of the sons of Levi" (1Kings 12:31). Cultic symbols were added as decoration; thus, the sacred pillars (’asherñ) and sacred trees or poles (massebñ) were associated with a temple: "For they also built them high places, and [sacred stones], and groves, on every high hill [gib‘ñ], and under every green tree" (1Kings 14:23; cf. 2Kings 16:4).

Before the temple was built, Solomon worshiped the Lord at the great bamĂą of Gideon (1Kings 3:4). This was permissible until the temple was constructed; however, history demonstrates that Israel soon adopted these "high places" for pagan customs. The bamĂą was found in the cities of Samaria (2Kings 23:19), in the cities of Judah (2Kings 23:13). The bamĂą was a place of cult prostitution: "[They] pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name: And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god" (Amos 1:2-8).

The Septuagint gives the following translations: hypselos ("high; lofty; elevated"), bama (a transliteration of the Hebrew), bomos ("altar"), stele ("pillar") and hypsos ("height; high place"). điőUBK»7ò)đȘ f%ÔInherit (To)Inherit (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H5157
Original Word: nahal

Usage Notes: "to inherit, get possession of, take as a possession." This term is found in both ancient and modern Hebrew, as well as in ancient Ugaritic. It is found around 60 times in the Hebrew Old Testament. The first time nahal is used in the Old Testament text is in Exod 23:30: "inherit the land." The rsv "possess" translates more appropriately here, since the land of Canaan was not literally an inheritance in the usual sense of the word, but a possession, that which was due her, through God's direct intervention. In fact, in most cases of the use of nahal in the Old Testament, the word has the basic sense of "to possess" rather than "to inherit" by means of a last will and testament. One of the few instances of "to inherit" by last will and testament is in Deut 21:16: "
 when he maketh his sons to inherit that which he hath
." This clause is more literally translated "in the day he causes his sons to inherit that which is his."

When Moses prayed: "
 O Lord,
 take us for thine inheritance" (Exod 34:9), he did not mean that God should "inherit" through a will, but that He should "take possession of" Israel. The meaning "to get as a possession" is seen in its figurative use. Thus, "the wise shall inherit [possess as their due] glory" (Prov 3:35); "the upright shall have good things in possession" (Prov 28:10); "our fathers have inherited lies" (Jer 16:19); "he that troubleth his own house shall inherit the wind" (Prov 11:29).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H5159
Original Word: nahalĂą

Usage Notes: "possession; property; inheritance." This noun is used frequently (220 times), but mainly in the Pentateuch and Joshua. It is rare in the historical books. The first occurrence of the word is in Gen 31:14: "And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house"

The basic translation of nahalĂą is "inheritance": "And Naboth said to Ahab, The Lord forbid it me, that I should give the inheritance of my fathers unto thee" (1Kings 21:3). The word more appropriately refers to a "possession" to which one has received the legal claim. The usage of nahalĂą in the Pentateuch and Joshua indicates that the word often denotes that "possession" which all of Israel or a tribe or a clan received as their share in the Promised Land. The share was determined by lot (Num 26:56) shortly before Moses' death, and it fell upon Joshua to execute the division of the "possession": "So Joshua took the whole land, according to all that the Lord said unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes" (Josh 11:23). After the Conquest the term "inheritance" is no longer used to refer to newly gained territory by warfare. Once "possession" had been taken of the land, the legal process came into operation by which the hereditary property was supposed to stay within the family. For this reason Naboth could not give his rights over to Ahab (1Kings 1:21-4). One could redeem the property, whenever it had come into other hands, as did Boaz, in order to maintain the name of the deceased: "Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place" (Ruth 4:10).

Metaphorically, Israel is said to be God's "possession": "But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day" (Deut 4:20).

Within the special covenantal status Israel experienced the blessing that its children were a special gift from the Lord (Psa 127:3). However, the Lord abandoned Israel as His "possession" to the nations (cf. Isa 47:6), and permitted a remnant of the "possession" to return: "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever, because he delighteth in mercy" (Mic 7:18).

On the other hand, it can even be said that the Lord is the "possession" of His people. The priests and the Levites, whose earthly "possessions" were limited, were assured that their "possession" is the Lord: "Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him" (Deut 10:9; cf. Deut 12:22; Num 18:23).

The Septuagint gives the following translations: kleronomia ("inheritance; possession; property"), and kleros ("lot; position; share"). The kjv gives these senses: "inheritance, heritage."ne»QIncreaseIncrease Usage Number: 1
Part of Speech: Verb
Strong's Number: H7235
Original Word: rabĂą

Usage Notes: "to multiply, become numerous, become great." This verb also occurs in Akkadian, Arabic, Amorite, and biblical Aramaic. Biblical Hebrew attests it about 220 times and in all periods. This word should be compared to gadal and rabab. Basically this word connotes numerical increase. It can refer to the process of increasing numerically: God told the sea and air creatures to "be fruitful, and multiply" (Gen 1:22, the first occurrence). In Gen 38:12 the word refers to the end result in the sense that a great many of something existed: "And in process of time the daughter of Shuah, Judah's wife died [literally, "and the days became multiplied"]
." When used with "days," the word may also signify "long life": "
 I shall multiply my days as the sand" (Job 29:18: cf. Prov 4:10). Rabñ sometimes refers to increasing in wealth, although in such cases the material is clearly specified (cf. Deut 8:13: "
 and thy silver and thy gold is multiplied"). This verb can be used of being quantitatively large. In Gen 7:17 the waters are said to have lifted up above the earth." So here the verb means "to increase in quantity." A similar use occurs in Gen 15:1, where God tells Abram: "I am 
 thy exceeding great reward." The first instance speaks of the process of increasing and the latter of the end product (something that is larger).

In a special nuance this verb signifies the process of growing up: "Their young ones are in good liking, they grow up [in the open field]" (Job 39:4). Rabñ can also be used of the end product: "I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown 
" (Ezek 16:7). A somewhat different nuance occurs in Ezek 19:2, where the verb speaks of a parent's care for an offspring: "
 She nourished her whelps."

Rabñ is sometimes used with another verb to signify its increase in occurrence or frequency. In some passages it signifies that a process is continuing: "The people bring much more than enough for the service of the work 
" (Exod 36:5), literally, "the people continue to bring." It can also signify a great number of times with the sense of "repeatedly." The sinner is urged to return to God, "for he will abundantly pardon" (Isa 55:7). This sense appears clearly in Amos 4:4: "Come to Beth-el, and transgress; at Gilgal multiply transgression
."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H697
Original Word: ’arbeh

Usage Notes: "locust." This noun, which occurs 24 times, refers to a kind of swarming "locust": "Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land 
" (Exod 10:12). Several other nouns related to this verb appear infrequently. Marbeh, which appears once, means "abundance" (Isa 33:23). MarbĂźt, which is found 5 times, refers to a "great number" (1Sam 2:33) or the "greater half" (2Chron 9:6). TarbĂ»t has a single appearance to mean "increase" (Num 32:14). TarbĂźt, which occurs 6 times, can mean "interest, increment, usury" (Lev 25:36).§EdÏIdolIdol Usage Number: 1
Strong's Number: H8655
Original Word: terapĂźm
Usage Notes: "idol; household idol; cultic mask; divine symbol." This word is a loanword from Hittite-Hurrian (tarpis) which in West Semitic assumes the basic form tarpi. Its basic meaning is "spirit" or "demon." Biblical Hebrew attests this word 15 times.

Terapüm first appears in Gen 31:19: "And Laban went to shear his sheep: and Rachel had stolen the [household gods] that were her father's." Hurrian law of this period recognized "household idols" as deeds to the family's succession and goods. This makes these terapüm (possibly a plural of majesty as is ’elohüm when used of false gods; cf. 1Kings 11:5, 33) extremely important to Laban in every way.

in 1Sa 19:13 we read that "Michal took the terapĂźm [here a plural of "majesty"] and laid it on the bed, and put a quilt of goat's hair at its head, and covered it with blankets" (author's translation). In view of 1Sam 19:11, where it is said that they were in David's private quarters, supposing that this terapĂźm was a "household idol" is difficult, although not impossible. Some scholars suggest that this was a "cultic" mask used in worshiping God.

Either of the former suggestions is the possible meaning of the word in the Micah incident recorded in Judg. 17-18. Notice in Judg 17:5: "
Micah had a house of gods, and made an ephod, and terapüm, and consecrated one of his sons, who became his priest." In Judg 18:14 terapüm appears to be distinguished from idols: "
 there is in these houses an ephod, and terapüm, and a graven image, and a molten image" The verses that follow suggest that the graven image and the molten image may have been the same thing: Judg 18:17 uses all four words in describing what the Danites stole; Judg 18:20 omits "molten image" from the list; and Judg 18:31 reports that only the graven image was set up for worship. We know that the ephod was a special priestly garment. Could it be that terapüm may signify an "idol," a "cultic mask," or perhaps a "symbol of the divine presence." In any case the item is associated with pagan worship and perhaps with worship of God.

Usage Number: 2
Strong's Number: H457
Original Word: ’elül
Usage Notes: "idol; gods; nought; vain." The 20 occurrences of this noun are primarily in Israel's legal code and the prophetic writings (especially Isaiah). Cognates of this word appear in Akkadian, Syriac, and Arabic.

This disdainful word signifies an "idol" or "false god." ’elül first appears in Lev 19:4: "Turn ye not unto idols, nor make yourselves molten gods
." In Lev 26:1 the ’elülim are what Israel is forbidden to make: "Ye shall make you no idols
." The irony of this is biting not only with respect to the usual meaning of this word but also in view of its similarity to the usual word for God (’elohüm; cf. Psa 96:5): "For all the gods [’elohüm] of the people are idols [’elülüm] 
" (1Chron 16:26).

Second, this word can mean "nought" or "vain." 1Chron 16:26 might well be rendered: "For all the gods of the people are nought." This nuance appears clearly in Job 13:4: "But ye are forgers of lies; ye are all physicians of no value [physicians of vanity]." Jeremiah told Israel that their prophets were "prophesy[ing] unto you a false vision and divination, and a thing of nought
" (Jer 14:14).

Usage Number: 3
Strong's Number: H1544
Original Word: gillûlßm

Usage Notes: "idols." Of the 48 occurrences of this word, all but 9 appear in Ezekiel. This word for "idols" is a disdainful word and may originally have meant "dung pellets": "And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you" (Lev 26:30).

This word and others for "idol" exhibit the horror and scorn that biblical writers felt toward them. In passages such as Isa 66:3 the word for "idol," ’awen, means "uncanny or wickedness." Jer 50:38 evidences the word ’ĂȘmĂźm, which means "fright or horror." The word ’elĂźl appears for "idol" in Lev 19:4; it means "nothingness or feeble." 1Kings 15:13 uses the Hebrew word, mipleset, meaning a "horrible thing, a cause of trembling." A root signifying to make an image or to shape something, ‘sb (a homonym of the root meaning "sorrow and grief") is used in several passages (cf. 1Sam 31:9).“c+„mHumbled (To Be)Humbled (To Be) Usage Number: 1
Part of Speech: Verb
Strong's Number: H6031
Original Word: ‘anñ

Usage Notes: "to be afflicted, be bowed down, be humbled, be meek." This word, common to both ancient and modern Hebrew, is the source of several important words in the history and experience of Judaism: "humble, meek, poor, and affliction." ‘Anñ occurs approximately 80 times in the Hebrew Old Testament. It is found for the first time in Gen 15:13: "
.they shall afflict them four hundred years."

‘Anñ often expresses harsh and painful treatment. Sarai "dealt hardly" with Hagar (Gen 16:6). When Joseph was sold as a slave, his feet were hurt with fetters (Psa 105:18). Frequently the verb expresses the idea that God sends affliction for disciplinary purposes: "
 the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart
" (Deut 8:2; See also 1Kings 11:39; Psa 90:15). To take a woman sexually by force may be "to humble" her (Gen 34:2, kjv, rsv), but the word is more appropriately translated "dishonor" (jb, neb).

In the Day of Atonement observance, "to humble oneself" is probably connected with the requirement for fasting on that day (Lev 23:28-29).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H6041
Original Word: ‘anü

Usage Notes: "poor; humble; meek." Especially in later Israelite history, just before the Exile and following, this noun came to have a special connection with those faithful ones who were being abused, taken advantage of, by the rich (Isa 29:19; Isa 32:7; Amos 2:7). The prophet Zephaniah's reference to them as the "meek of the earth" (Zeph 2:3) set the stage for Jesus' concern and ministry to the "poor" and the "meek" (Matt 5:3, 5; Luke 4:18; cf. Isa 61:1). by New Testament times, "the poor of the land" were more commonly known as ‘am ha’ares, "the people of the land."©/b1Ò?Humble (Self) (To)Humble (Self) (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H3665
Original Word: kana‘

Usage Notes: "to be humble, to humble, subdue." This biblical Hebrew word is also found in modern Hebrew. The word can mean "to humble, to subdue," and it can have a passive or reflexive use, "to be humble" or "to humble oneself." While kana‘ occurs some 35 times in the Hebrew Old Testament, the word is not found until Deut 9:3: "
The Lord thy God.. shall destroy them, and he shall bring them down
." Kana‘ is frequently used in this sense of "subduing, humbling," enemies (2Sam 8:1; 1Chr 17:10; Psa 81:14). "To humble oneself" before God in repentance is a common theme and need in the life of ancient Israel (Lev 26:41; 2Chr 7:14; 2Chr 12:6-7, 12).

Usage Number: 2
Strong's Number: H8213
Original Word: shapel
Usage Notes: "to be low, become low; sink down; be humiliated; be abased." This root appears in most Semitic languages (except Ethiopic) with the basic meaning "to be low" and "to become low." Shapel occurs about twenty-five times in the Old Testament. It is a poetic term.

The verb, as can be expected in poetic usage, is generally used in a figurative sense. Shapel rarely denotes a literal lowness. Even in passages where the meaning may be taken literally, the prophet communicates a spiritual truth: "
The high [trees] of stature shall be hewn down, and the haughty shall be humbled" (Isa 10:33), or "Every valley shall be exalted, and every mountain and hill shall be made low
" (Isa 40:4). Isaiah particularly presented Judah's sin as one of rebellion, self-exaltation, and pride (Isa 2:17; Isa 3:16-17). In the second chapter he repeated God's indictment on human pride. When the Lord comes in judgment, He will not tolerate pride: "
 the Lord alone shall be exalted in that day" (Isa 2:11); then "the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low" (Isa 2:12). Isaiah applied to Judah the principle found in Proverbs: "A man's pride shall bring him low: but honor shall uphold the humble in spirit" (Prov 29:23).

Pride and self-exaltation have no place in the life of the godly, as the Lord "brings low" a person, a city, and a nation: "The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up" (1Sam 2:7).

The prophets called the people to repent and to demonstrate their return to God by lowliness. Their call was generally unheeded. Ultimately the Exile came, and the people were humbled by the Babylonians. Nevertheless, the promise came that, regardless of the obstacles, God would initiate the redemption of His people. Isaiah expressed the greatness of the redemption in this way: "Prepare ye the way of the Lord
 Every valley shall be exalted, and every mountain and hill shall be made low
 and the glory of the Lord shall be revealed
." (Isa 40:3-5).

In the Septuagint shapel is represented by tapeinoo ("to level, be humble, humiliate"). It is translated in English versions as "to be low" (kjv, rsv, nasb, niv); "to bring low" (kjv, rsv); "to bring down" (nasb, niv); "to be humble" (kjv, rsv, nasb, niv).
Usage Number: 3
Part of Speech: Noun
Original Word: shepel

Usage Notes: Some nouns related to this verb occur infrequently. Shepel refers to a "low condition, low estate." This word appears twice (Psa 136:23; Eccl 10:6). The noun shiplù means a "humiliated state." This noun occurs once: "When it shall hail, coming down on the forest; and the city shall be low in a low place" (Isa 32:19); the city is leveled completely. Shepelù means "lowland." This word is used most often as a technical designation for the low-lying hills of the Judean hill country (cf. Deut 1:7; Josh 9:1). Shiplût refers to a "sinking." This noun's single appearance is in Eccl 10:18: "By much slothfulness the building decayeth; and through idleness [shiplût] of the hands the house droppeth through." The word implies a negligence or "sinking" of the hands.

Usage Number: 4
Part of Speech: Adjective
Strong's Number: H8217
Original Word: shapal

Usage Notes: means "low; humble." This word means "low" in Ezek 17:24: "And all the trees of the field shall know that I the Lord have brought down the high tree, have exalted the low tree
." In Isa 57:15 shapal refers to "humble": "
I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones."ŹaŰ HouseHouse Usage Number: 1
Strong's Number: H1004
Original Word: bayit
Usage Notes: "house or building; home; household; land." The noun has cognates in most other Semitic languages including biblical Aramaic. Bayit appears about 2,048 times in biblical Hebrew (44 times in Aramaic) and in all periods.

First, this noun denotes a fixed, established structure made from some kind of material. As a "permanent dwelling place" it is usually distinguished from a tent (2Sam 16:21, cf. v. 2Sam 16:22). This word can even be applied to a one-room dwelling: "And he [Lot] said [to the two angels], Behold now, my lords, turn in, I pray you, into your servant's house
" (Gen 19:2). Bayit is also distinguished from temporary booths or huts: "And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle
" (Gen 33:17). In Psa 132:3 the word means "dwelling-living-place" and is used in direct conjunction with "tent" (literally, "tent of my house"): "Surely I will not come into the tabernacle of my house, nor go up into my bed." A similar usage appears in 1Chr 9:23 (literally, "the tent house"): "So they and their children had the oversight of the gates of the house of the Lord, namely, the house of the tabernacle, by words."

Second, in many passages (especially when the word is joined to the word God) bayit represents a place of worship or "sanctuary": "The first of the first fruits of thy land thou shalt bring into the house of the Lord thy God" (Exod 23:19). Elsewhere this noun signifies God's temple in Jerusalem: "And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle
" (1Kings 6:5). Sometimes the word has this meaning although it is not further defined (cf. Ezek 41:7).

Third, bayit can signify rooms and/or wings of a house: "And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the [harem] (literally, to the house of the women; Esth 2:3)
." In this connection bayit can also represent the inside of a building or some other structure as opposed to the outside: "Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch" (Gen 6:14, the first biblical occurrence).

Fourth, bayit sometimes refers to the place where something or someone dwells or rests. So the underworld (Sheol) is termed a "home": "If I wait, the grave is mine house: I have made my bed in the darkness" (Job 17:13). An "eternal home" is one's grave: "
Man goeth to his long home, and the mourners go about the streets" (Eccl 12:5). "House" can also mean "place" when used with "grave," as in Neh 2:3: "Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchers
." Bayit means a receptacle (nasb, "box") in Isa 3:20. in 1Ki 18:32 the "house of two seeds" is a container for seed: "And with the stones he built an altar in the name of the Lord: and he made a trench about the altar, as great as would contain [literally, "a house of"] two measures of seed." Houses for bars are supports: "And thou shalt overlay the boards with gold, and make their rings of gold for places [literally, "houses"] for the bars" (Exod 26:29). Similarly, see "the places [house] of the two paths," a crossing of two paths, in Prov 8:2. The steppe is termed the "house of beasts": "
whose house I have made the wilderness, and the barren land his dwellings [house of beasts]" (Job 39:6).

Fifth, bayit is often used of those who live in a house, i.e., a "household": "Come thou and all thy house into the ark
" (Gen 7:1). In passages such as Josh 7:14 this word means "family": "
And it shall be, that the tribe which the Lord taketh shall come according to the families thereof; and the family which the Lord shall take shall come by households [literally, by house or by those who live in a single dwelling]
." In a similar nuance this noun means "descendants": "And there went a man of the house of Levi, and took to wife a daughter of Levi" (Exod 2:1). This word can be used of one's extended family and even of everyone who lives in a given area: "And the men of Judah came, and there they anointed David king over the house of Judah" (2Sam 2:4). Gen 50:4, however, uses bayit in the sense of "a royal court" or all the people in a king's court: "And when the days of his mourning were past, Joseph spake unto the house of Pharaoh
." The ideas "royal court" and "descendant" are joined in 1Sa 20:16: "So Jonathan made a covenant with the house of David
."

In a few passages bayit means "territory" or "country": "Set the trumpet to thy mouth. He shall come as an eagle against the house of the Lord
" (Hos 8:1; Hos 9:15; Jer 12:7; Zech 9:8). 2[òLà6Û!—2”ak©5Keep (To)Keep (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H5329
Original Word: nasah

Usage Notes: "to keep, oversee, have charge over." The word appears as "to set forward" in the sense of "to overSee or to lead" in 1Chr 23:4, 2Chr 34:12, Ezra 3:8, and Ezra 3:9: "Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God
." The word appears as "to oversee" in 2Chr 2:2: "And Solomon told out threescore and ten thousand men to bear burdens 
 and three thousand and six hundred to overSee them."

Usage Number: 2
Part of Speech: Participle
Strong's Number: H5329
Original Word: nasah

Usage Notes: "overseer; director." Used throughout the history of the Hebrew language, this root is used in the noun sense in modern Hebrew to mean "eternity, perpetuity." While this word is used approximately 65 times in the Hebrew Old Testament, almost all of them (except for 5 or 6) are participles, used as verbal-nouns. The participial form has the meaning of "overseer, director," reflecting the idea that one who is pre-eminent or conspicuous is an "overseer." Thus, nasah is found in the Book of Psalms a total of 55 times in the titles of various psalms (Psa 5, Psa 6, Psa 9, et al.) with the meaning, "To the choirmaster" (jb, rsv). Other versions render it "choir director" (nasb); "chief musician" (kjv); and "leader" (nab). The significance of this title is not clear. Of the 55 psalms involved, 39 are connected with the name of David, 9 with Korah, and 5 with Asaph, leaving only two anonymous psalms. The Hebrew preposition meaning "to" or "for" which is used with this participle could mean assignment to the person named, or perhaps more reasonably, an indication of a collection of psalms known by the person's name. This title is found also at the end of Hab 3, showing that this psalm was part of a director's collection.

The word refers to "overseers" in 2Chr 2:18: " 
 and three thousand and six hundred overseers to set the people a work."

Usage Number: 3
Part of Speech: Adjective
Original Word: nasah

Usage Notes: is used only in Jer 8:5 in the sense of "enduring": "Why then is this people of Jerusalem slidden back by a perpetual backsliding"Ș@j!ÔqJudge (To)Judge (To) Usage Number: 1
Part of Speech: Verb
Strong's Number: H8199
Original Word: shapat
Usage Notes: "to judge, deliver, rule." This verb also occurs in Ugaritic, Phoenician, Arabic, Akkadian, and post-biblical Hebrew. Biblical Hebrew attests shapat around 125 times and in all periods.

In many contexts this root has a judicial sense. Shapat refers to the activity of a third party who sits over two parties at odds with one another. This third party hears their cases against one another and decides where the right is and what to do about it (he functions as both judge and jury). So Sarai said to Abram: "My wrong [outrage done me] be upon thee [in your lap]: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee" (Gen 16:5, the first occurrence of the word). Sarai had given Hagar to Abram in her stead. This act was in keeping with ancient Nuzu law, which Abram apparently knew and followed. The legal rights to the child would be Sarai's. This would mean that Hagar "did all the work" and received none of the privileges. Consequently she made things miserable for Sarai. As the tribal and family head Abram's responsibility was to keep things in order. This he did not do. Thus Sarai declares that she is innocent of wrongdoing; she has done nothing to earn Hagar's mistreatment, and Abram is at fault in not getting the household in order. Her appeal is: since Abram has not done his duty (normally he would be the judge of tribal matters), "the Lord decide" between us, that is, in a judicial sense, as to who is in the right. Abram granted the legitimacy of her case and handed Hagar over to her to be brought into line (Gen 16:6). Shapat also speaks of the accomplishing of a sentence. Both this concept and those of hearing the case and rendering a decision are seen in Gen 18:25, where Abraham speaks of "the Judge [literally, "One who judges"] of all the earth." in 1Sa 3:13 the emphasis is solely on "delivering" the sentence: "For I have told him that I will judge his house for ever for the iniquity which he knoweth
."

In some cases "judging" really means delivering from injustice or oppression. David says to Saul: "The Lord therefore be judge and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand" (1Sam 24:15). This sense (in addition to the judicial sense), "to deliver," is to be understood when one speaks of the judges of Israel (Judg 2:16): "Nevertheless the Lord raised up judges, which delivered them out of the hand of those that [plundered] them."

Shapat can be used not only of an act of deliverance, but of a process whereby order and law are maintained within a group. This idea also is included in the concept of the judges of Israel: "And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time" (Judg 4:4). This activity was judicial and constituted a kind of ruling over Israel. Certainly ruling is in mind in Num 25:5: "And Moses said unto the judges of Israel, 'Slay ye every one his men that were joined unto Baal-Peor'" (1Sam 8:1).

The military deliverer was the head over a volunteer army summoned when danger threatened (militia). In the time of Samuel this procedure proved inadequate for Israel. They wanted a leader who would organize and lead a standing army. They asked Samuel, therefore, for a king such as the other nations had, one who was apt and trained in warfare, and whose successor (son) would be carefully trained, too. There would be more continuity in leadership as a result. Included in this idea of a king who would "judge" them like the other nations was the idea of a ruler; in order to sustain a permanent army and its training, the people had to be organized for taxation and conscription. This is what is in view in 1Sa 8:6-18 as Samuel explains.

Usage Number: 2
Part of Speech: Noun
Strong's Number: H4941
Original Word: mishpat
Usage Notes: "judgment; rights." This noun, which appears around 420 times, also appears in Ugaritic.

This word has two main senses; the first deals with the act of sitting as a judge, hearing a case, and rendering a proper verdict. Eccl 12:14 is one such occurrence: "For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil." Mishpat can also refer to the "rights" belonging to someone (Exod 23:6). This second sense carries several nuances: the sphere in which things are in proper relationship to one's claims (Gen 18:19, the first occurrence); a judicial verdict (Deut 17:9); the statement of the case for the accused (Num 27:5); and an established ordinance (Exod 21:1).

The noun shepatĂźm refers to "acts of judgment." One of the 16 occurrence is in Num 33:4: "For the Egyptians buried all their firstborn, which the Lord had smitten among them: upon their gods also the Lord executed judgments."Źi+ŚiJealous (To Be)Jealous (To Be) Usage Number: 1
Part of Speech: Verb
Strong's Number: H7065
Original Word: qana’
Usage Notes: "to be jealous; to be zealous." This verb, derived from the noun qin’ñ, occurs 34 times in the Old Testament. The root appears in several Semitic languages with the meaning "to be zealous" (Aramaic and Ethiopic). In Ugaritic and Arabic the root occurs, but it is questionable if the root is related to the meaning "to be zealous"; the meaning in Ugaritic text is uncertain, and the meaning in Arabic, "became intensely red," is not to be explained etymologically. The verb qana’ appears in rabbinic Hebrew.

At the interhuman level qana’ has a strongly competitive sense. In its most positive sense the word means "to be filled with righteous zeal or jealousy." The law provides that a husband who suspects his wife of adultery can bring her to a priest, who will administer a test of adultery. Whether his accusation turns out to be grounded or not, the suspicious man has a legitimate means of ascertaining the truth. In his case a spirit of jealousy has come over him, as he "is jealous" of his wife (Num 5:30). However, even in this context (Num 5:12-31), the jealousy has arisen out of a spirit of rivalry which cannot be tolerated in a marriage relationship. The jealousy must be cleared by a means ordained by the law and administered by the priests. Qana’, then, in its most basic sense is the act of advancing one's rights to the exclusion of the rights of others: "
Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (Isa 11:13). Saul sought to murder the Gibeonite enclave "in his zeal to the children of Israel and Judah" (2Sam 21:2). Next, the word signifies the attitude of envy toward an opponent. Rachel in her barren state "envied her sister" (Gen 30:1) and in the state of envy approached Jacob: "Give me children, or else I die." The Philistines envied Isaac because of the multitude of his flocks and herds (Gen 26:14).

The Bible contains a strong warning against being envious of sinners, who might prosper and be powerful today, but will be no more tomorrow: "Do not envy a violent man or choose any of his ways" (Prov 3:31, niv; cf. Psa 37:1).

In man's relation to God, the act of zeal is more positively viewed as the act of the advancement of God and His glory over against substitutes. The tribe of Levi received the right to service because "he was zealous for his God" (Num 25:13). Elijah viewed himself as the only faithful servant left in Israel: "I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant
 and I, even I only, am left
" (1Kings 19:10). However, the sense of qana’ is to make jealous," that is, "to provoke to anger": "They provoked him to jealousy with strange gods, with abominations provoked they him to anger" (Deut 32:16). God is not tainted with the negative connotation of the verb. His holiness does not tolerate competitors or those who sin against him. In no single passage in the whole Old Testament is God described as envious. Even in those texts where the adjective "jealous" is used, it might be more appropriate to understand it as "zealous." When God is the subject of the verb qana’, the meaning is "be zealous," and the preposition le ("to, for") is used before the object: His holy name (Ezek 39:25); His land (Joel 2:18); and His inheritance (Zech 1:14). Cf. Zech 8:2: "This is what the Lord Almighty says: I am very jealous for Zion; I am burning with jealousy for her" (niv), where we must interpret "jealous[y]" as "zealous" and "zeal." In the Septuagint the word zelos ("zeal; ardor; jealousy") brings out the Hebrew usage. In the English versions similar translations are given: "to be jealous" or "to be zealous" (kjv, rsv, nasb, niv) and "to be envious" (kjv and niv).

Usage Number: 2
Part of Speech: Noun
Strong's Number: H7068
Original Word: qin’ñ

Usage Notes: "ardor; zeal; jealousy." This noun occurs 43 times in biblical Hebrew. One occurrence is in Deut 29:20: "The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man
."

Usage Number: 3
Part of Speech: Adjective
Strong's Number: H7067
Original Word: qanna’

Usage Notes: "jealous." This adjective occurs 6 times in the Old Testament. The word refers directly to the attributes of God's justice and holiness, as He is the sole object of human worship and does not tolerate man's sin. One appearance is in Exod 20:5: "
 for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me." The adjective qannî’ also means "jealous." This word appears only twice, with implications similar to qanna’. Josh 24:19 is one example: "And Joshua said unto the people, Ye cannot serve the Lord: for he is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins." Nah 1:2 contains the other occurrence of qannî’.žh#Œ InstructionInstruction Usage Number: 1
Part of Speech: Noun
Strong's Number: H4148
Original Word: mûsar

Usage Notes: "instruction; chastisement; warning." This noun occurs 50 times, mainly in Proverbs. The first occurrence is in Deut 11:2: "
I speak not with your children which have not known, and which have not seen the chastisement of the Lord your God, his greatness, his mighty hand, and his stretched out arm." One of the major purposes of the wisdom literature was to teach wisdom and mûsar (Prov 1:2). Mûsar is discipline, but more. As "discipline" it teaches how to live correctly in the fear of the Lord, so that the wise man learns his lesson before temptation and testing: "Then I saw, and considered it well: I looked upon it, and received instruction" (Prov 24:32). This "discipline" is training for life; hence, paying attention to mûsar is important. Many verbs bear out the need for a correct response: "hear, obey, love, receive, obtain, take hold of, guard, keep." Moreover, the rejection is borne out by many verbs connected with mûsar: "reject, hate, ignore, not love, despise, forsake." When mûsar as "instruction" has been given, but was not observed, the mûsar as "chastisement" or "discipline" may be the next step: "Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him" (Prov 22:15).

Careful attention to "instruction" brings honor (Prov 1:9), life (Prov 4:13), and wisdom (Prov 8:33), and above all it pleases God: "For whoso findeth me findeth life, and shall obtain favor of the Lord" (Prov 8:35). The lack of observance of "instruction" brings its own results: death (Prov 5:23), poverty, and shame (Prov 13:18), and is ultimately a sign that one has no regard for one's own life (Prov 15:32). The receptivity for "instruction" from one's parents, teacher, the wise, or the king is directly corollary to one's subjugation to God's discipline. The prophets charged Israel with not receiving God's discipline: "O Lord, are not thine eyes upon the truth thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return" (Jer 5:3). Jeremiah asked the men of Judah and the inhabitants in the besieged Jerusalem to pay attention to what was happening around them, that they still might subject themselves to "instruction" (Jer 35:13). Isaiah predicted that God's chastisement on man was carried by the Suffering Servant, bringing peace to those who believe in Him: "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed" (Isa 53:5). The Septuagint has the translation of paideia ("upbringing; training; instruction"). The Greek word is the basis for our English word pedagogy, "training of a child." The kjv has the translations: "instruction; correction; chastisement; chastening."

Usage Number: 2
Part of Speech: Verb
Strong's Number: H3256
Original Word: yasar

Usage Notes: "to discipline." This verb occurs in Hebrew and Ugaritic with the sense of "to discipline." Outside of these languages the root is not represented. The verb appears 42 times in the Old Testament; cf. Prov 19:18: "Chasten thy son while there is hope, and let not thy soul spare for his crying."È gIniquityIniquity Usage Number: 1
Part of Speech: Verb
Strong's Number: H5753
Original Word: ‘awñ

Usage Notes: "to do iniquity." This verb appears in the Bible 17 times. In Arabic this verb appears with the meaning "to bend" or "to deviate from the way." ‘Awñ is often used as a synonym of hata’, "to sin," as in Psa 106:6: "We have sinned [hata’] with our fathers, we have committed iniquity [‘awñ], we have done wickedly [rasha‘]."

Usage Number: 2
Part of Speech: Noun
Strong's Number: H5771
Original Word: ‘awon

Usage Notes: "iniquity; guilt; punishment." This noun, which appears 231 times in the Old Testament, is limited to Hebrew and biblical Aramaic. The prophetic and poetic books employ ‘awon with frequency. The Pentateuch as a whole employs the word about 50 times. In addition to these, the historical books infrequently use ‘awon. The first use of ‘awon comes from Cain's lips, where the word takes the special meaning of "punishment": "And Cain said unto the Lord, My punishment is greater than I can bear" (Gen 4:13).

The most basic meaning of ‘awon is "iniquity." The word signifies an offense, intentional or not, against God's law. This meaning is also most basic to the word hatta’t, "sin," in the Old Testament, and for this reason the words hatta’t and ‘awon are virtually synonymous; "Lo, this [the live coal] hath touched thy [Isaiah's] lips; and thine iniquity [‘awon] is taken away, and thy sin [hatta’t] purged" (Isa 6:7). "Iniquity" as an offense to God's holiness is punishable. The individual is warned that the Lord punishes man's transgression: "But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge" (Jer 31:30). There is also a collective sense in that the one is responsible for the many: "Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me" (Exod 20:5). No generation, however, was to think that it bore God's judgment for the "iniquity" of another generation: "Yet say ye, Why doth not the son bear the iniquity of the father When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him" (Ezek 18:19-20). Israel went into captivity for the sin of their fathers and for their own sins: "And the heathen shall know that the house of Israel went into captivity for their iniquity; because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies: so fell they all by the sword" (Ezek 39:23).

Serious as "iniquity" is in the covenantal relationship between the Lord and His people, the people are reminded that He is a living God who willingly forgives "iniquity": "Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation" (Exod 34:7). God expects confession of sin: "I acknowledge my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin" (Psa 32:5), and a trusting, believing heart which expresses the humble prayer: "Wash me thoroughly from mine iniquity, and cleanse me from my sin" (Psa 51:2).

Isaiah 53 teaches that God put upon Jesus Christ our "iniquities" (v. 6), that He having been bruised for our "iniquities" (v. 5) might justify those who believe on Him: "He shall See of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities" (Isa 53:11). The usage of ‘awon includes the whole area of sin, judgment, and "punishment" for sin. The Old Testament teaches that God's forgiveness of "iniquity" extends to the actual sin, the guilt of sin, God's judgment upon that sin, and God's punishment of the sin. "Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile" (Psa 32:2). In the Septuagint the word has the following renderings: adikia ("wrongdoing; unrighteousness; wickedness"); hamartia ("sin; error"); and anomia ("lawlessness"). In the English versions the translation "iniquity" is fairly uniform. The rsv and niv give at a few places the more specialized rendering "guilt" or the more general translation "sin".

Usage Number: 3
Strong's Number: H205
Original Word: ’awen

Usage Notes: "iniquity; misfortune." This noun is derived from a root meaning "to be strong," found only in the Northwest Semitic languages. The word occurs about 80 times and almost exclusively in poetic-prophetic language. The usage is particularly frequent in the poetical books. Isaiah's use stands out among the prophets. The first occurrence is in Num 23:21: "He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them." The meaning of "misfortune" comes to expression in the devices of the wicked against the righteous. The psalmist expected "misfortune" to come upon him: "And if he come to See me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it" (Psa 41:6). ’Awen in this sense is synonymous with ’ĂȘd, "disaster" (Job 18:12). In a real sense ’awen is part of human existence, and as such the word is identical with ‘amal, "toil," as in Psa 90:10: "The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow; for it is soon cut off, and we fly away."

’Awen in a deeper sense characterizes the way of life of those who are without God: "For the vile person will speak villany, and his heart will work iniquity, to practice hypocrisy, and to utter error against the Lord, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail" (Isa 32:6). The being of man is corrupted by "iniquity." Though all of mankind is subject to ’awen ("toil"), there are those who delight in causing difficulties and "misfortunes" for others by scheming, lying, and acting deceptively. The psalmist puts internalized wickedness this way: "Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood" (Psa 7:14; cf. Job 15:35). Those who are involved in the ways of darkness are the "workers of iniquity," the doers of evil or the creators of "misfortune" and disaster. Synonyms for ’awen with this sense are ra‘, "evil," and rasha‘, "wicked," opposed to "righteousness" and "justice." They seek the downfall of the just (Psa 141:9). Between Psa 5:5 and Psa 141:9 there are as many as 16 references to the workers of evil (cf. "The foolish shall not stand in thy sight: thou hatest all workers of iniquity", Psa 5:5.). In the context of Psa 5, the evil spoken of is falsehood, bloodshed, and deceit (V. 6). The qualitative aspect of the word comes to the best expression in the verbs with ’awen. The wicked work, speak, beget, think, devise, gather, reap, and plow ’awen, and it is revealed ("comes forth") by the misfortune that comes upon the righteous. Ultimately when Israel's religious festivals (Isa 1:13) and legislation (Isa 10:1) were affected by their apostate way of life, they had reduced themselves to the Gentile practices and way of life. The prophetic hope lay in the period after the purification of Israel, when the messianic king would introduce a period of justice and righteousness (Isa 32) and the evil men would be shown up for their folly and ungodliness. The Septuagint has several translations: anomia ("lawlessness"); kopos ("work; labor; toil"); mataios ("empty; fruitless; useless; powerless"); poneria ("wickedness; maliciousness; sinfulness"); and adikia ("unrighteousness; wickedness; injustice"). The kjv has these translations: "iniquity; vanity; wickedness."