Ezra 8:16

Paleo Hebrew Niqqud

RBT Hebrew Interlinear:

ואשלחה וָאֶשְׁלְחָ֡ה

None

STRONGS

Strong's Lexicon

ו

wāw

Definition

sequential 'and'

Root

From H8505; a prefix

Exhaustive

Vav Conversive/Consecutive: The category “vav conversive / vav consecutive” is not an ancient grammatical datum; it is a modern explanatory construct, developed by early Hebraists to force Biblical Hebrew into a Latin/chronological tense model that it simply does not share.

The notion arose in early modern grammar (17th–19th c.) when scholars assumed:
- verbs must encode tense,
- narratives must advance by past → present → future,
- therefore Hebrew forms that “don’t behave” must be converted.

Source: The Aonic Nature of Biblical Hebrew Prepositions

שלח

shâlach

Definition

to send away, for, or out (in a great variety of applications)

Root

a primitive root;

Exhaustive

a primitive root; to send away, for, or out (in a great variety of applications); [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out).

Source: Strong's Exhaustive Concordance — H7971

p

Definition

paragogic

Root

Exhaustive

Source: Strong's Exhaustive Concordance — H9012

Fürst

Fürst Lexicon

שָׁלַח

verb • Root שלח • Strongs / High • Page 1431

To stretch out, spread, extend, pour out, or make spring forth (Kal); to be sent, dismissed, or let go; to be free, unrestrained; to be hunted, scared away, or forsaken.

שָׁלַח

noun proper • Strongs / High • Page 1432

The little brook flowing southward out of the fountain, referring to Siloah/Shelach, and the pool of Siloah.

Gesenius

Gesenius Lexicon

שָׁלַח

verb • Root שלח • Page 677

To send, stretch out, or set free. Continued from previous page: 2. to send a commission or charge (Prov. 26:6, Gen. 38:25). 3. to commission (2 Sam. 11:22, Is. 55:11). 4. to stretch out or put forth (Is. 58:9, Ps. 110:2, Gen. 3:22, Job 1:11). 5. to set free or let loose (Ps. 50:19).

conjunctive, Verb Qal sequential imperfect first person common singular, Suffix paragogic he

LXX: ἀπέστειλεν ἐξαπέστειλεν ἐξαποστελῶ ἀπέστειλα ἐξέτεινεν

LXX Usage Statistics

H7971:

ἀπέστειλεν 228× (24.0%)

ἐξαπέστειλεν 62× (6.6%)

ἐξαποστελῶ 25× (2.6%)

ἀπέστειλα 23× (2.5%)

ἐξέτεινεν 23× (2.4%)

ἀπέστειλαν 21× (2.1%)

αὐτούσ 19× (1.8%)

ἐξαποστεῖλαι 19× (2.1%)

ἀπέστειλέν 18× (2.1%)

ἀποστελῶ 17× (1.9%)

לאליעזר לֶאֱלִיעֶ֡זֶר

None

STRONGS

Strong's Lexicon

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

אליעזר

ʼĔlîyʻezer

Definition

Eliezer, the name of a Damascene and of ten Israelites

Root

from H410 (אל) and H5828 (עזר); God of help;

Exhaustive

from אל and עזר; God of help; Eliezer, the name of a Damascene and of ten Israelites; Eliezer.

Source: Strong's Exhaustive Concordance — H461

Fürst

Fürst Lexicon

אֱלִיעֶזֶר

noun proper masculine • Strongs_Numbers • Page 139

'El is help'; proper name masculine

Preposition, Noun proper name masculine

LXX:

LXX Usage Statistics

H0461:

No stats available

לאריאל לַאֲרִיאל

None

STRONGS

Strong's Lexicon

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

אריאל

ʼĂrîyʼêl

Definition

Ariel, a symbolical name for Jerusalem, also the name of an Israelite

Root

the same as H739 (אריאל);

Exhaustive

xlit ʼĂrîʼêl corrected to ʼĂrîyʼêl; the same as אריאל; Ariel, a symbolical name for Jerusalem, also the name of an Israelite; Ariel.

Source: Strong's Exhaustive Concordance — H740

Fürst

Fürst Lexicon

אֲרִיאֵל

noun masculine • Root ארא • Strongs_Numbers • Page 182

See אֶרְאֵל.

אֲרִיאֵל

noun masculine • Root ארי • Strongs_Numbers • Page 188

1. hero (lion of God); 2. Proper name of a man (Ezr. 8, 16); 3. Epithet of Jerusalem (hero-city, the unconquerable); 4. hearth, altar (Ez. 43, 15).

Gesenius

Gesenius Lexicon

אֲרִיאֵל

noun masculine • Root ארי אל ארי • Page 72

1. Lion of God, a name given to a bold hero (2 Sam. 23:20). 2. Altar of God or fire-hearth (Ezek. 43:15, 16; Is. 29:1, 2).

Preposition, Noun proper name masculine

LXX:

LXX Usage Statistics

H0740:

No stats available

לשמעיה לִ֠שְׁמַעְיָה

None

STRONGS

Strong's Lexicon

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

שמעיה

Shᵉmaʻyâh

Definition

Shemajah, the name of twenty-five Israelites

Root

or שמעיהו; from H8085 (שמע) and H3050 (יה); Jah has heard;

Exhaustive

or שמעיהו; from שמע and יה; Jah has heard; Shemajah, the name of twenty-five Israelites; Shemaiah.

Source: Strong's Exhaustive Concordance — H8098

Fürst

Fürst Lexicon

שְׁמַעְיָה

noun proper masculine • Strongs / High • Page 1452

A proper name appearing in various forms (including שְׁמִיעָה, שִׁמָּה, and שַׁמּוּעַ) across Biblical references.

שְׁמַעְיָה

noun proper masculine • Strongs / High • Page 1452

The same (proper name).

Preposition, Noun proper name masculine

LXX: σαμαια σαμαιαν σαμαιασ σεμεϊ σαμαιου

LXX Usage Statistics

H8098:

σαμαια 16× (38.5%)

σαμαιαν 7× (17.9%)

σαμαιασ 7× (17.1%)

σεμεϊ 3× (7.3%)

σαμαιου 2× (5.1%)

ולאלנתן וּלְאֶלְנָתָן

None

STRONGS

Strong's Lexicon

ו

wə

Definition

and

Root

From H8505; a prefix

Exhaustive

The conjunctive ו is not merely a fixed coordinator with a stable semantic value (“and/but/or/then”). Its core function is linkage, not meaning. It binds units into a single discourse field—phrases, clauses, or whole scenes—while leaving the logical relation to be inferred from aspect, word order, genre, and context.

So the variability in translation (“and / but / or / even / then”) is not polyvalence in the particle; it is underspecification by design. The language expects the reader/hearer to perceive the relation rather than have it encoded.

Crucially, conjunctive ו does not imply temporal sequence. It implies continuity of attention. Think of it as:
- “this belongs with what precedes,”
- “remain within the same frame,”
“do not reset the discourse.”
This is why Hebrew can chain dozens of clauses with ו without subordination or explicit logic markers. The text advances by accumulation, not by branching syntactic trees. Meaning arises from the interaction:
- Aspect (qatal / yiqtol / participle),
- Position (fronted elements, resumptive nouns),
- Genre (law, narrative, oracle),
- Context (who speaks, to whom).
The ו simply keeps the circuit closed so these cues can operate together. Remove tense assumptions, and the system becomes coherent.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

אלנתן

ʼElnâthân

Definition

Elnathan, the name of four Israelites

Root

from H410 (אל) and H5414 (נתן); God (is the) giver;

Exhaustive

from אל and נתן; God (is the) giver; Elnathan, the name of four Israelites; Elnathan.

Source: Strong's Exhaustive Concordance — H494

Fürst

Fürst Lexicon

אֶלְנָתָן

noun proper masculine • Strongs_Numbers • Page 142

Proper name masculine: 'El is giver'.

Conjunction, Preposition, Noun proper name masculine

LXX:

LXX Usage Statistics

H0494:

No stats available

וליריב וּלְיָרִ֜יב

None

STRONGS

Strong's Lexicon

ו

wə

Definition

and

Root

From H8505; a prefix

Exhaustive

The conjunctive ו is not merely a fixed coordinator with a stable semantic value (“and/but/or/then”). Its core function is linkage, not meaning. It binds units into a single discourse field—phrases, clauses, or whole scenes—while leaving the logical relation to be inferred from aspect, word order, genre, and context.

So the variability in translation (“and / but / or / even / then”) is not polyvalence in the particle; it is underspecification by design. The language expects the reader/hearer to perceive the relation rather than have it encoded.

Crucially, conjunctive ו does not imply temporal sequence. It implies continuity of attention. Think of it as:
- “this belongs with what precedes,”
- “remain within the same frame,”
“do not reset the discourse.”
This is why Hebrew can chain dozens of clauses with ו without subordination or explicit logic markers. The text advances by accumulation, not by branching syntactic trees. Meaning arises from the interaction:
- Aspect (qatal / yiqtol / participle),
- Position (fronted elements, resumptive nouns),
- Genre (law, narrative, oracle),
- Context (who speaks, to whom).
The ו simply keeps the circuit closed so these cues can operate together. Remove tense assumptions, and the system becomes coherent.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

יריב

Yârîyb

Definition

Jarib, the name of three Israelites

Root

the same as H3401 (יריב);

Exhaustive

the same as יריב; Jarib, the name of three Israelites; Jarib.

Source: Strong's Exhaustive Concordance — H3402

Fürst

Fürst Lexicon

יָרִיב

noun masculine • Root רוב • Strongs / High • Page 650

a noun developed out of fut. Hif. of רוּב; 1. an opponent, adversary, enemy. 2. a leader of combat.

Gesenius

Gesenius Lexicon

יָרִיב

m. verbal • Root ריב • Page 298

An opponent, adversary. Ps. 35: 1. Jer. 18: 19. Is. 49: 24.

Conjunction, Preposition, Noun proper name masculine

LXX: ιαριβ

LXX Usage Statistics

H3402:

ιαριβ 3× (100.0%)

ולאלנתן וּלְאֶלְנָתָן

None

STRONGS

Strong's Lexicon

ו

wə

Definition

and

Root

From H8505; a prefix

Exhaustive

The conjunctive ו is not merely a fixed coordinator with a stable semantic value (“and/but/or/then”). Its core function is linkage, not meaning. It binds units into a single discourse field—phrases, clauses, or whole scenes—while leaving the logical relation to be inferred from aspect, word order, genre, and context.

So the variability in translation (“and / but / or / even / then”) is not polyvalence in the particle; it is underspecification by design. The language expects the reader/hearer to perceive the relation rather than have it encoded.

Crucially, conjunctive ו does not imply temporal sequence. It implies continuity of attention. Think of it as:
- “this belongs with what precedes,”
- “remain within the same frame,”
“do not reset the discourse.”
This is why Hebrew can chain dozens of clauses with ו without subordination or explicit logic markers. The text advances by accumulation, not by branching syntactic trees. Meaning arises from the interaction:
- Aspect (qatal / yiqtol / participle),
- Position (fronted elements, resumptive nouns),
- Genre (law, narrative, oracle),
- Context (who speaks, to whom).
The ו simply keeps the circuit closed so these cues can operate together. Remove tense assumptions, and the system becomes coherent.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

אלנתן

ʼElnâthân

Definition

Elnathan, the name of four Israelites

Root

from H410 (אל) and H5414 (נתן); God (is the) giver;

Exhaustive

from אל and נתן; God (is the) giver; Elnathan, the name of four Israelites; Elnathan.

Source: Strong's Exhaustive Concordance — H494

Fürst

Fürst Lexicon

אֶלְנָתָן

noun proper masculine • Strongs_Numbers • Page 142

Proper name masculine: 'El is giver'.

Conjunction, Preposition, Noun proper name masculine

LXX:

LXX Usage Statistics

H0494:

No stats available

ולנתן וּלְנָתָן

None

STRONGS

Strong's Lexicon

ו

wə

Definition

and

Root

From H8505; a prefix

Exhaustive

The conjunctive ו is not merely a fixed coordinator with a stable semantic value (“and/but/or/then”). Its core function is linkage, not meaning. It binds units into a single discourse field—phrases, clauses, or whole scenes—while leaving the logical relation to be inferred from aspect, word order, genre, and context.

So the variability in translation (“and / but / or / even / then”) is not polyvalence in the particle; it is underspecification by design. The language expects the reader/hearer to perceive the relation rather than have it encoded.

Crucially, conjunctive ו does not imply temporal sequence. It implies continuity of attention. Think of it as:
- “this belongs with what precedes,”
- “remain within the same frame,”
“do not reset the discourse.”
This is why Hebrew can chain dozens of clauses with ו without subordination or explicit logic markers. The text advances by accumulation, not by branching syntactic trees. Meaning arises from the interaction:
- Aspect (qatal / yiqtol / participle),
- Position (fronted elements, resumptive nouns),
- Genre (law, narrative, oracle),
- Context (who speaks, to whom).
The ו simply keeps the circuit closed so these cues can operate together. Remove tense assumptions, and the system becomes coherent.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

נתן

Nâthân

Definition

Nathan, the name of five Israelites

Root

from H5414 (נתן); given;

Exhaustive

from נתן; given; Nathan, the name of five Israelites; Nathan.

Source: Strong's Exhaustive Concordance — H5416

Fürst

Fürst Lexicon

נָתָן

noun proper masculine • Strongs / High • Page 1000

A bestower, giver. A masculine proper name of a prophet and a son of David.

Conjunction, Preposition, Noun proper name masculine

LXX: ναθαν

LXX Usage Statistics

H5416:

ναθαν 43× (98.8%)

ולזכריה וְלִזְכַרְיָה

None

STRONGS

Strong's Lexicon

ו

wə

Definition

and

Root

From H8505; a prefix

Exhaustive

The conjunctive ו is not merely a fixed coordinator with a stable semantic value (“and/but/or/then”). Its core function is linkage, not meaning. It binds units into a single discourse field—phrases, clauses, or whole scenes—while leaving the logical relation to be inferred from aspect, word order, genre, and context.

So the variability in translation (“and / but / or / even / then”) is not polyvalence in the particle; it is underspecification by design. The language expects the reader/hearer to perceive the relation rather than have it encoded.

Crucially, conjunctive ו does not imply temporal sequence. It implies continuity of attention. Think of it as:
- “this belongs with what precedes,”
- “remain within the same frame,”
“do not reset the discourse.”
This is why Hebrew can chain dozens of clauses with ו without subordination or explicit logic markers. The text advances by accumulation, not by branching syntactic trees. Meaning arises from the interaction:
- Aspect (qatal / yiqtol / participle),
- Position (fronted elements, resumptive nouns),
- Genre (law, narrative, oracle),
- Context (who speaks, to whom).
The ו simply keeps the circuit closed so these cues can operate together. Remove tense assumptions, and the system becomes coherent.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

זכריה

Zᵉkaryâh

Definition

Zecarjah, the name of twenty-nine Israelites

Root

or זכריהו; from H2142 (זכר) and H3050 (יה); Jah has remembered;

Exhaustive

or זכריהו; from זכר and יה; Jah has remembered; Zecarjah, the name of twenty-nine Israelites; Zachariah, Zechariah.

Source: Strong's Exhaustive Concordance — H2148

Fürst

Fürst Lexicon

זְכַרְיָה

noun proper masculine • Root זכר • Strongs / High • Page 434

Jah is renowned

Gesenius

Gesenius Lexicon

זְכַרְיָה

proper name • Page 203

(Jehovah remembers) a proper name, (in Greek Ζαχαρίας). 1. a king of Israel, son of Jeroboam II (2 K. 14:29—15:11). 2. a prophet (Zech. 1:1, 7; Ezra 5:1; 6:14).

Conjunction, Preposition, Noun proper name masculine

LXX: ζαχαριασ ζαχαρια ζαχαριαν ζαχαριου

LXX Usage Statistics

H2148a:

ζαχαριασ 17× (41.2%)

ζαχαρια 11× (25.2%)

ζαχαριαν 6× (14.1%)

ζαχαριου 5× (12.3%)

ולמשלם וְלִמְשֻׁלָּם

None

STRONGS

Strong's Lexicon

ו

wə

Definition

and

Root

From H8505; a prefix

Exhaustive

The conjunctive ו is not merely a fixed coordinator with a stable semantic value (“and/but/or/then”). Its core function is linkage, not meaning. It binds units into a single discourse field—phrases, clauses, or whole scenes—while leaving the logical relation to be inferred from aspect, word order, genre, and context.

So the variability in translation (“and / but / or / even / then”) is not polyvalence in the particle; it is underspecification by design. The language expects the reader/hearer to perceive the relation rather than have it encoded.

Crucially, conjunctive ו does not imply temporal sequence. It implies continuity of attention. Think of it as:
- “this belongs with what precedes,”
- “remain within the same frame,”
“do not reset the discourse.”
This is why Hebrew can chain dozens of clauses with ו without subordination or explicit logic markers. The text advances by accumulation, not by branching syntactic trees. Meaning arises from the interaction:
- Aspect (qatal / yiqtol / participle),
- Position (fronted elements, resumptive nouns),
- Genre (law, narrative, oracle),
- Context (who speaks, to whom).
The ו simply keeps the circuit closed so these cues can operate together. Remove tense assumptions, and the system becomes coherent.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

משלם

Mᵉshullâm

Definition

Meshullam, the name of seventeen Israelites

Root

from H7999 (שלם); allied;

Exhaustive

from שלם; allied; Meshullam, the name of seventeen Israelites; Meshullam.

Source: Strong's Exhaustive Concordance — H4918

Fürst

Fürst Lexicon

מְשֻׁלָּם

noun proper masculine • Root שלם • Strongs / High • Page 921

An associate, a friend, viz. Jah. The Jewish people are also called by this name, with the meaning 'pious'.

Conjunction, Preposition, Noun proper name masculine

LXX: μεσουλαμ μοσολλαμ

LXX Usage Statistics

H4918:

μεσουλαμ 12× (47.9%)

μοσολλαμ 8× (32.8%)

ראשים רָאשׁים

None

STRONGS

Strong's Lexicon

ראש

rôʼsh

Definition

the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itc.)

Root

from an unused root apparently meaning to shake;

Exhaustive

from an unused root apparently meaning to shake; the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itc.); band, beginning, captain, chapiter, chief(-est place, man, things), company, end, [idiom] every (man), excellent, first, forefront, (be-)head, height, (on) high(-est part, (priest)), [idiom] lead, [idiom] poor, principal, ruler, sum, top.

Source: Strong's Exhaustive Concordance — H7218

Fürst

Fürst Lexicon

רֹאשׁ

noun • Strongs / High • Page 1330

Poppy (reference to DEUT. 32, 32).

רֹאשׁ

noun / masculine • Root ראש • Strongs / High • Page 1311

1. Prop. skull; hence head, of men or animals. 2. Metaphor of things: the point, summit, capital, scepter, the highest. Fig. principal, highest (as of oil or feelings), a prince, king, principal person. The sum, total, multitude. The foremost, first, beginning.

רֹאשׁ

noun masculine • Root ראש • Strongs / High • Page 1312

1. Source of a river; beginning, commencement (of time). 2. Poison (רוֹשׁ), poisonous berries/water; fig. viciousness.

רֹאשׁ

noun proper • Strongs / High • Page 1312

n. p. of a people (Rosh) belonging to the Scythian king Gog, dwelling in the high north (identified by some classical writers with Russians/Roxolani).

Gesenius

Gesenius Lexicon

רָאשׁ

adjective • Page 602

poor. See רוּשׁ.

רֹאשׁ

noun masculine • Root ראש ראש • Page 603

1. a head. —נָתַן בְּרֹאשׁ to let come on the head of any one, Ezek. 9: 10, 11: 21. בְּרֵאשֵׁינוּ with the danger of our heads, 1 Chr. 12: 19. 2. the first or highest in its kind. Hence (1.) a head, chief, leader (1 Sam. 15: 17, Ex. 6: 14, 25). (2.) a chief city, metropolis (Josh. 11: 10). (3.) the highest place, first rank—כֹּהֵן הָרֹאשׁ the high-priest (2 Chr. 19: 11). (4.) the top or highest part, as of a mountain (Gen. 8: 5), of a tower (Gen. 11: 4). Metaphorically רֹאשׁ שִׂמְחָה the highest joy (Ps. 137: 6). 3. the first; e. g. רֹאשׁ הַחֳדָשִׁים the first month (Ex. 12: 2). 4. the sum, the whole number (Lev. 5: 24, Ps. 119: 160). 5. a company, multitude, host (Judg. 7: 16, 1 Sam. 11: 11).

רֹאשׁ

prop. er name • Page 603

Proper name of a Scythian people, mentioned in connexion with Meshech and Tubal, in the northern parts of Asia Minor (Ezek. 38: 2, 3. 39: 1). The Byzantine writers speak of a rude and savage people about the northern Taurus, called Pōs, (Russians?).

Noun common masculine plural absolute

LXX: κεφαλὴν κεφαλῆσ ἄρχοντεσ κεφαλήν κεφαλὰσ

LXX Usage Statistics

H7218a:

κεφαλὴν 123× (18.7%)

κεφαλῆσ 55× (8.5%)

ἄρχοντεσ 50× (8.4%)

κεφαλήν 34× (5.2%)

κεφαλὰσ 29× (4.4%)

ἄρχων 21× (3.4%)

κεφαλὴ 19× (2.8%)

ἀρχῆσ 15× (2.3%)

κορυφῆσ 14× (2.0%)

κορυφὴν 13× (2.0%)

וליויריב וּלְיוֹיָרִיב

None

STRONGS

Strong's Lexicon

ו

wə

Definition

and

Root

From H8505; a prefix

Exhaustive

The conjunctive ו is not merely a fixed coordinator with a stable semantic value (“and/but/or/then”). Its core function is linkage, not meaning. It binds units into a single discourse field—phrases, clauses, or whole scenes—while leaving the logical relation to be inferred from aspect, word order, genre, and context.

So the variability in translation (“and / but / or / even / then”) is not polyvalence in the particle; it is underspecification by design. The language expects the reader/hearer to perceive the relation rather than have it encoded.

Crucially, conjunctive ו does not imply temporal sequence. It implies continuity of attention. Think of it as:
- “this belongs with what precedes,”
- “remain within the same frame,”
“do not reset the discourse.”
This is why Hebrew can chain dozens of clauses with ו without subordination or explicit logic markers. The text advances by accumulation, not by branching syntactic trees. Meaning arises from the interaction:
- Aspect (qatal / yiqtol / participle),
- Position (fronted elements, resumptive nouns),
- Genre (law, narrative, oracle),
- Context (who speaks, to whom).
The ו simply keeps the circuit closed so these cues can operate together. Remove tense assumptions, and the system becomes coherent.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

יויריב

Yôwyârîyb

Definition

Jojarib, the name of four Israelites

Root

a form of H3080 (יהויריב);

Exhaustive

a form of יהויריב; Jojarib, the name of four Israelites; Joiarib.

Source: Strong's Exhaustive Concordance — H3114

Conjunction, Preposition, Noun proper name masculine

LXX: ιωριβ

LXX Usage Statistics

H3114:

ιωριβ 2× (45.5%)

ולאלנתן וּלְאֶלְנָתָן

None

STRONGS

Strong's Lexicon

ו

wə

Definition

and

Root

From H8505; a prefix

Exhaustive

The conjunctive ו is not merely a fixed coordinator with a stable semantic value (“and/but/or/then”). Its core function is linkage, not meaning. It binds units into a single discourse field—phrases, clauses, or whole scenes—while leaving the logical relation to be inferred from aspect, word order, genre, and context.

So the variability in translation (“and / but / or / even / then”) is not polyvalence in the particle; it is underspecification by design. The language expects the reader/hearer to perceive the relation rather than have it encoded.

Crucially, conjunctive ו does not imply temporal sequence. It implies continuity of attention. Think of it as:
- “this belongs with what precedes,”
- “remain within the same frame,”
“do not reset the discourse.”
This is why Hebrew can chain dozens of clauses with ו without subordination or explicit logic markers. The text advances by accumulation, not by branching syntactic trees. Meaning arises from the interaction:
- Aspect (qatal / yiqtol / participle),
- Position (fronted elements, resumptive nouns),
- Genre (law, narrative, oracle),
- Context (who speaks, to whom).
The ו simply keeps the circuit closed so these cues can operate together. Remove tense assumptions, and the system becomes coherent.

Source: The Aonic Nature of Biblical Hebrew Prepositions

ל

lə

Definition

to, for

Root

A primitive particle; a prefix

Exhaustive

(lamed) — to / toward / for

Core value: orientation, directionality, belonging
ל is often mistranslated as purpose (“in order to”), but that smuggles in future-time. In reality, ל marks:
- movement toward,
- dedication unto,
- reference with respect to.
Aonically, ל is vectorial, not teleological.
not “for the sake of a future outcome”
but “oriented toward a locus or pole.”
This is why possession (“belongs to”) and motion (“toward”) use the same preposition: both indicate relational alignment, not time.

Source: The Aonic Nature of Biblical Hebrew Prepositions

אלנתן

ʼElnâthân

Definition

Elnathan, the name of four Israelites

Root

from H410 (אל) and H5414 (נתן); God (is the) giver;

Exhaustive

from אל and נתן; God (is the) giver; Elnathan, the name of four Israelites; Elnathan.

Source: Strong's Exhaustive Concordance — H494

Fürst

Fürst Lexicon

אֶלְנָתָן

noun proper masculine • Strongs_Numbers • Page 142

Proper name masculine: 'El is giver'.

Conjunction, Preposition, Noun proper name masculine

LXX:

LXX Usage Statistics

H0494:

No stats available

מבינים מְבִינִים׃

None

STRONGS

Strong's Lexicon

בין

bîyn

Definition

to separate mentally (or distinguish), i.e.(generally) understand

Root

a primitive root;

Exhaustive

Source: Strong's Exhaustive Concordance — H995

Fürst

Fürst Lexicon

בִּין

verb • Lemma_Lookup • Page 228

Aramaic form of the Hebrew verb meaning to understand or perceive.

בִּין

verb • Lemma_Lookup • Page 236

See בּוּן Hif. II.

בִּין

noun • Lemma_Lookup • Page 236

As a noun, see בִּינָה.

בֵּין

preposition • Lemma_Lookup • Page 236

Aramaic preposition, the same as the Hebrew equivalent: between.

בֵּין

preposition • Root בינת • Lemma_Lookup • Page 239

Between; abridged from בַּיִנַת.

בַּיִן

noun masculine • Lemma_Lookup • Page 236

Division, separation, and therefore concrete interval (space between two things); commonly used as a preposition meaning 'between' or 'among'.

הִלְבִּין

verb • Root לבן • Lemma_Lookup • Page 766

To show whiteness, to be white, of snow. Figuratively: to cleanse, to purify, to absolve from sin.

יָבִין

noun proper • Root בין • Lemma_Lookup • Page 571

intelligent; a proper name of Phenician kings of northern Palestine.

מֵבִין

masculine noun • Root בין • Lemma_Lookup • Page 803

Instructing (only in plural מְבִינִים in K'tib).

שְׁבִיבִין

aram. m. pl. (aramaic) • Lemma_Lookup • Page 1373

the same (flame/spark).

Gesenius

Gesenius Lexicon

בִּין

verb • Page 95

To be wise, intelligent (Part. מֵבִין, Prov. 8:9). Hithpal. הִתְבּוֹנֵן: 1. to observe, attend, regard (Jer. 2:10, Job 37:14); 2. to understand (Job 26:14); 3. to be skilful, intelligent (Ps. 119:100). (Continued from previous page)

Verb Hiphil participle active masculine plural absolute

LXX:

LXX Usage Statistics

H0995:

No stats available

RBT Translation:

No verse found

RBT Paraphrase:
No verse found

Julia Smith Literal 1876 Translation:
And I shall send for Eleazar, for Ariel, for Shemaiah and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, the heads; and for Joiarib, and for Elnathan, they understanding.

LITV Translation:
Then I sent for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib and for Elnathan, men of understanding.

Brenton Septuagint Translation:
And I sent men of understanding to Eleazar, to Ariel, to Shemaiah, and to Alonam, and to Jarib, and to Elnathan, and to Nathan, and to Zechariah, and to Meshullam, and to Joiarib, and to Elnathan.