The notes, which are gold on a blue table, that form part of LITERARY RICHES appear in the Bible notes near the verse where the chosen word is found. The meaning of the term is presented along with some explanations about its etymology and derivations and its corresponding number in Strong's Concordance. LITERARY RICHES seeks to shed light on some relevant passages and contribute to a deeper understanding of the scriptures.
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Num. 13:30 we are more able (KJV-are well able), yakol; Strong #3201: To have the ability, to have the power; the capacity to overcome or have success. This verb is used 200 times in the Old Testament. Generally it's translated in several ways, but all hold similar ideas. In Numbers 13:30 Caleb utilized yakol to indicate his clear and firm conviction that the people possessed all the physical and spiritual resources to achieve the victory: "because we are more able than they are".
John 10:10 abundantly, perissos; Strong #4053: Superabundance, excessive, overflowing, excess, more than sufficient, profuse, extraordinary, much more than is necessary.
James 2:9 acceptance of persons, prosopolepteo; Strong 34380: From prosopon, "a face", and lambano, "to lend a hand to". The word refers to making a distinction between persons, based on rank or influence, showing preference for the rich and powerful. The impartial GOD offers all the same love, grace, blessings and the benefits of his salvation.
Col. 3:25 acceptation of persons (KJV-respect of persons), prosopolepsia; Strong #4382: Favoritism, partiality, distinction, predisposition, conditional preference. The word denotes a partialized judgment that pays attention to rank, position or circumstances, instead of considering the intrinsic conditions. GOD doesn't show partiality in his justice or judgment, when he relates with human beings, and he expects us to follow his example.
I Chron. 16:7 acclaim (KJV-thank), yadah; Strong #3034: To reverence or worship with extended hands; to praise, give thanks, recognize or declare the merits of someone. Yadah is an important word for referring to "worship" or "thanksgiving", and appears more than 100 times in the Old Testament, the majority of which belong to the book of Psalms. This verb comes from the substantive yad (hand), from which emerges the word yadah, which suggests extended hands as an expression of worship and thanksgiving. Two words of importance that are related to this term are yehudah and todah. Yehudah (Judah) was names thus when his mother declared, "This time I will praise [or thank] Jehovah" (Gen. 29:35). The word Todah means "thanks".
Ezra 3:11 acclaimed with great joy (KJV-sang by course in praising), teru'ah; Strong #8643: A cry of joy, a shout, a strong sounding of trumpets, a cry of jubilation; a victory shout. Teru'ah appears more than 36 times and is derived from the verb root ru'a, which means "to cry out or exclaim", whether of joy of as an acclamation. This word implies a strident sound, a loud noise, or a sound that can't be ignored. It describes the cry of the Israelites when the ark was returned (II Sam. 6:15). In Leviticus 25:9, the literal meaning of teru'ah is translated as "to play strongly". This is a significant term in the Psalms; see Psalms 27:6; 33:3; 47:5; 89:15; 150:5.
Psalm 138:8 accomplish (KVJ-perfect), gamar; Strong #1584: To finalize, realize, satisfy or perfect. This verb appears five times in the Old Testament. In three of them it refers to something or someone who "has come to an end" or "has disappeared" (Psa. 7:9; 12:1; 77:8). In two of them it refers to the fulfillment and perfection of GOD's work in our life (Psa. 57:2; 138:8). These two references are related to Philippians 1:6. The idea is that GOD begins his work in the life of his servant and continues it until it is absolute and completely finished.
I Thes. 2:13 acts (KJV-effectually worketh), energeo; Strong #1754: One of the four great words to designate energy: energeo, energes, energeia and energema. They are all derived from en, "in", and ergon, "to work", and have to do with working actively or the ability to work and its results.
I Pet. 4:10 administrators (KJV-stewards), oikonomos; Strong #3623: Compare "economy". From oikos, "house", and nemo, "arrange". Originally, the word referred to the manager of a house or property, and later, in a fuller sense, an administrator or majordomo in general. In I Corinthians 4:1 and Titus 1:7 it refers to Christian ministers; but in I Peter 4:10 it speaks of Christians in general, who use the gifts that were entrusted to them by the LORD to strengthen and encourage their fellow believers.
John 8:3 adultery, moicheia; Strong #3430: Sexually illicit relations, illicit connection with a married person, marital infidelity. Moicheai is incompatable with the harmonious laws of family life in the kingdom of GOD; and as it violates the divine purpose in marriage, adultery is under GOD's judgment.
Psalm 40:17 afflicted (KJV-poor), 'ani; Strong #6041: 'Ani could refer to the person whose external condition makes him poor; afflicted or deprived. Also to the modest, humble person who under no circumstances is exalted. GOD holds the cause of the afflicted (140:12). In Isaiah 61:1 GOD commissions the Messiah to preach the good news to the poor. Being poor is not a crime, neither is it an indication of lack of faith, as evidenced by the testimony of the heroes of the faith (see Heb. 11:36-40).
Job 5:7 affliction, 'amal; Strong #5999: Pain, labor, sadness, problem, misery, fatigue. This substantive is used 56 times in the Old Testament. Its root is the verb 'amal, "to labor or toil to the point of exhaustion". The verb is used in Psalm 127:1, which alludes to the exhaustion of the workers who are trying to build the house of GOD without his cooperation. When Joseph finally attained happiness, after suffering family betrayal, an unhappy servitude and unjust imprisonment, he said: "GOD has made me forget all my travail, and all the house of my father" (Gen. 41:51). This referred to his anguish, sadness and pain.
John 16:33 affliction (KJV-tribulation), thlipsis; Strong #2347: Pressure, oppression, tension, anguish, tribulation, adversity, affliction, pain. Imagine putting your hand on a great amount of loose change and compressing it manually. That is thlipsis, exercising a great pressure upon something that is loose, without subduing it. Thlipsis equals a spiritual pressure. The word describes the process of squeezing grapes or olives in a press.
Luke 18:32 affronted (KJV-mocked), hubrizo; Strong #5195: To affront; treat with arrogance, insolence, sarcasm and injuriously; to insult someone. It is the abuse that degenerates into a riot, unrestrained, disgraceful and provocative acts. Jesus not only received this treatment from his enemies, but He warned his followers to not be surprised when they receive similar treatment (Matt. 22:6).
Matt. 18:19 agree, sumphoneo; Strong #4856: From sum, "together", and phoneo, "hear". Sumphoneo is to hear simultaneously, be in agreement, be in harmony. The word "symphony" comes from sumphoneo. Metaphorically, it means to pray in unison.
II Kings 12:9 altar, mizbeach; Strong #4196: Altar, place of sacrifice. The root of mizbeach is zabach, and means "to kill, sacrifice, offer an animal". The word mizbeach appears more than 400 times. Altars held great importance in the lives of Noah and the three patriarchs. In the Levitical system and the temple of Solomon, the altar constituted the center of daily activity, without which the rest of the Israelite worship couldn't be celebrated. The "altar of sacrifice" also represented something crucial in the divine revelation of true worship in joyful moments, such as feasts.
Exod. 28:30 always (KJV-continually), tamid; Strong #8548: Constantly, continually, perpetually, perennially. It's assumed that this adverb comes from a root that means "prolong it for eternity"; "extend it forever". Tamid figures more than 100 times in the Old Testament and basically holds the idea of something incessant and permanent. In 29:42 tamid describes the burnt offering as a "continual burnt offering". The terms "permanent", "daily" or "regular" could also be used. Tamid appears in several known verses: "My eyes are always toward Jehovah" (Psa. 25:15), "His praise will be continually in my mouth" (Psa. 34:1), "Jehovah will always shepherd you, and satisfy your soul in drought" (Is. 58:11).
Eph. 6:20 ambassador, presbeuo; Strong #4243: Literally, "to be the elder", and after, "to be ambassador", the representative of a government authority. Ambassadors were chosen among the people with maturity and experience. To be an ambassador of Christ requires having spiritual maturity.
I Cor. 12:3 anathema (KJV-accursed), anathema; Strong #331: An animal to be sacrificed. Due to its association with sin, the word possessed a negative connotation and was a synonym for a curse. In the sacrificial plan, anathema signified being separated from GOD without hope of being redeemed.
Psalm 119:100 ancients, zaqen; Strong #2205: Elder, an old person, an old man. The verb signifies "to age". Zaqan says "beard", something that grows with age. Older persons are respected in the Scripture because their experience in life has given them wisdom. The elders that accompanied Moses (Exod. 24:9-14) or counseled the kings (I Ki. 12:6-8) were older and mature men. In this reference the psalmist has been instructed by the LORD so that he knows more than any older person (see also v.99). Youths and adults should, likewise, hear GOD when the Holy Spirit is poured out (Joel 2:28).
II Chron. 32:21 angel, mal'ach; Strong #4397: Messenger, ambassador; someone sent to fulfill a job or communicate a message. Specifically, it refers here to an "angel" or heavenly messenger from the LORD. Mal'ach is found more than 200 times, and generally is translated as "angel" (although often also as "messenger" or "sent", when it refers to human messengers; see 32:3; I Sam. 16:19; II Kings 7:15). The angels, who are often mentioned in the Hebrew Scriptures, were sent to assist or inform the patriarchs, Balaam, David, the prophet Zechariah and others. Not all the angels are of the "angelic" type; see Proverbs 16:14, where it's translated as "messenger of death"); Psalm 78:49; Proverbs 17:11. Psalm 104:4 describes the supernatural qualities (fire and spirit) of the messengers of the LORD.
Matt. 4:11 angels, angelos; Strong # 32: From angello, "to deliver a message"; therefore, a messenger. In the New Testament the word has the special sense of a spiritual person, a celestial servant of GOD who functions as the LORD's messenger sent to earth to execute his purposes and make them known to men. Angels are present invisibly in the assemblies of Christians and are sent by GOD to minister to the believers (Heb. 1:14).
Judges. 10:7 anger, 'aph; Strong #639: anger, face, nose or nostril. This substantive appears approximately 250 times. It's translated as "anger" in most of the occasions, but it's also translated as "nose"; see Songs 7:4. The relationship between the nose and anger comes from the verb 'anaph ("to be angry"), from which is derived 'aph. The Hebrew idiom that signifies "to be angry" can also be translated as "burning with anger" or "his nose was hot" (See also Psa. 2:12; Prov. 22:24; Is. 42:25; 65:5.) The idea is that anger can be seen in the panting of an angry person.
James 3:15 animal (KJV-sensual), psuchikos; Strong #5591: Pertaining to the natural or physical, not spiritual. It is to live in the dominion of the senses, interested only in the affairs of the present life. To be sensual is to identify oneself with concupiscense, illicit desires and the impure practices that expose a person to demonic forces. Galatians 5:16 warns us: "Walk in the Spirit, and don't satisfy the desires of the flesh".
Col. 2:14 annulling (KJV-blotting out), exaleipho; Strong #1813: From ex, "outside of", and aleipho, "to smear"; thus, to annul, erase, wash. Used metaphorically, the word signifies a suppression or obliteration, whether of sins (Acts 3:19), a decree (Col. 2:14), a name (Rev. 3:5), or tears (Rev. 21:4).
Isaiah 61:1 anointed, mashach; Strong #4886: Anoint, rub with oil to consecrate something or someone. Mashach appears 70 times and refers to the custom of rubbing or anointing, with sanctified oil, holy persons or sacred things for their consecration. In particular, priests (Lev. 8:12; 16:32) as well as kings (II Sam. 2:4; 5:3; I Ki. 1:39) were established in their charges through anointing. In Exodus 40:9-14, it was stipulated that the altar, tabernacle, fountain and the sons of the high priest, had to be anointed. The most important derivative of mashach is mashiyach (Messiah), which means "the anointed". Since Jesus is the promised Anointed, his title came to be, "Jesus, the Messiah". Mashiyach is translated in Greek as Christos, from which comes the designation "Christ".
John 14:16 another, allos; Strong #243: Someone who is next to one, another of the same class. The word alludes to similitudes, but also manifests diversity of functions and ministries. The use that Jesus makes of allos to refer to another Comforter is equivalent to "one next to my, beyond me and in addition to me, although exactly equal to me, who in my absence will do what I would do if I was physically present with you. The coming of the Spirit assures the continuity of what Jesus did and taught.
I Pet. 5:17 anxiety (KJV-care), merimna; Strong #3308: From meiro, "divide", and noos "the mind". The word indicates distractions, anxieties, cares and preoccupations. Merimna means being anxious ahead of time about daily life. Such preoccupation is unnecessary because the love of the Father provides for our daily needs, as well as our special needs.
I Cor. 12:28 apostles, apostolos; Strong #652: A special messenger, a delegate, one commissioned for a specific job or function, one who is sent with a message. In the New Testament, the word refers to the twelve original apostles and to other prominent leaders. Marvin Vincent records the qualities of an apostle: 1) one who has had a visible encounter with the resurrection of Christ; 2) one who plants or establishes churches; 3) one whose ministry is accompanied by signs, miracles and wonders.
Zech. 4:6 army (KJV-might), chayil; Strong #2428: Fortress, power, strength, military power, valor, wealth. Chayil appears more than 230 times. Its basic significance is strength, especially military. It can refer to the power derived from the accumulation of goods, that is, "wealth", as in Deuteronomy 8:17. Occasionally, chayil is translated as "valiant", especially when it speaks of a military (Judges 3:29); like "army" in Deuteronomy 11:4 and II Chronicles 14:8. In this passage, GOD informs the builder of the temple that the job can neither be carried out using the strength of an army (chayil), nor through the muscular power or physical resistance of the laborers; it will be achieved rather through the power of the Spirit of GOD.
Matt. 7:7 ask, aiteo; Strong #154: Plea, petition. The word usually describes someone who makes a request of another who occupies a higher position, like an individual who asks for something from GOD (21:22), a subject from a king (Mark 6:25), a child from one of its parents (Luke 11:11) or a beggar from someone with sufficient economical means (Acts 3:2). The word denotes asking insistently without difficulty, not "demanding" from GOD, but presenting a solid claim for blessings.
Psalm 122:6 Ask, sha'al; Strong #7592: To pray, ascertain, solicit, desire, demand. Sha'al isn't the common Hebrew word for "to pray", but suggests "asking" or "ascertaining" about something. In this psalm we are instructed, because of GOD's people and the house of the LORD (verses 8,9), to seek the good of Jerusalem, that is, to concern ourselves with zeal for its wellbeing, praying for its peace, and being interested in its condition. From sha'al comes the proper name Sha'ul (Saul), which means "Asked", that is, a desired child.
Num. 15:25 make atonement, chaphar; Strong #3722: To cover, expiate, reconcile, placate or quiet; to purge or cleanse. This verb appears 100 times. The principal significance of chaphar could be "to cover". The verb is used in Genesis 6:14, where Noah was instructed to cover the ark with tar. The word kippur (expiation) is an important derivative. This term is familiar due to its use in the Hebrew phrase Yom Kippur, the Day of Atonement; see Leviticus 23:27,28. It's translated as "placate" in Genesis 32:20 and as "expiate" in Daniel 9:24.
Mark 3:15 authority, exousia; Strong #1849: Exousia is one of the four words for power (dunamis, exousia, ischus and kratos). It signifies the authority or right to act, ability, privilege, capacity, delegated authority. Jesus had the exousia to forgive sins, heal infirmities and cast out demons. Exousia is the right to use dunamis, "power". Jesus gave his followers the exousia to preach, teach, heal and deliver (v.15), and that authority has never been taken away (John 14:12). Ineffective ministries have been turned around with the discovery that the exousia power resides in the name and blood of Jesus.
Haggai 1:14 awakened (KJV-stirred up), 'ur; Strong #5782: To raise, provoke, excite, incite, motivate or open someone's eyes. 'Ur appears some 75 times in the Old Testament, and is used as much to describe an eagle stirring up his next (Deut. 32:11), as the "awakening" of a musical instrument that is ready to play (Psa. 108:2). In Isaiah 50:4, Jehovah awakens the prophet every morning and "awakens" his ear so that he can hear the divine message. See also Isaiah 51:9, which speaks of the awakening of Jehovah's arm. This reference is similar: GOD awakens the spirit of Zerubbabel and rouses him to repair the temple of GOD.
Hosea 2:8 Baal, ba'al; Strong #1167: Ba'al literally means lord or master. It also can say owner, husband or a person who obtains something. Sometimes the Israelites contaminated themselves with the worship of a false deity whom the Canaanites called Baal. Ba'al also was the common word for "husband" or "master"; it is utilized throughout the Old Testament to designate husbands or landowners (see Exod. 21:22,28; 22:8; Deut. 22:22; Judges 9:6,7,18; Prov. 31:11; Is. 1:3). Due to the fact that it was used to refer to the Canaanite deities and its implication of ownership rather than a relationship, GOD disassociated himself from the term ba'al, and asked that he be called 'ishi, that is, "My husband" (Hosea 2:16,17).
Acts 17:18 babbler, spermologos; Strong #4691: Vulgerism that designates: 1) a bird that picks up seeds; 2) men who wander around the marketplace in an effort to earn a living, picking up anything that could be of use. 3) a charlatan or collector of gossip and false information; 4) a frivolous pseudo-intellectual. Tragically, the super-intellectuals of Mars Hill didn't manage to see in Paul all the qualities that made him a bearer of the truth.
Psalm 5:4 Bad (KJV-wickedness), ra'; Strong #7451: Something bad, wicked; evil, tragedy, problem, acute suffering, perversity, something of evil quality. Ra' appears more than 600 times in the Old Testament. Ra' means "badness", but not necessarily badness in the sense of something that is inherent to evil, perverse or morally deviated. Undernourished cows are described as "ugly, or nasty" (KJV-ill favored) [ra'] in appearance (Gen. 41:27). In other references, the bad is contrasted with the good (Gen. 2:17) and should be detested (Psalm 97:10).
Matt. 21:25 baptism, baptisma; Strong #908: From the verb baptized, to soak in, be submerged. Baptisma emphasizes the result of the act more than the act itself. In Christian baptism, the important thing is the baptized person's identification with Christ in death, burial and resurrection. The word describes the experience of a converted person, from his initial acceptance of Christ until his initiation into the Christian community.
Ezek. 28:12 beauty, yophi; Strong #3308: Beauty, splendor, brilliance, perfect in its physical form, lacking nothing in its symmetry. Yophi comes from the verb yaphah, which means: "beautiful, lovable, lovely and elegant". Yophi appears 18 times in the Old Testament, half of them in the book of Ezekiel. In this passage, the king of Tyre is described as "complete with beauty" from his birth. In Ezekiel 16:14,15, the beauty that GOD granted Israel was so extraordinary that it came to be famous in all the world. Zion is called "perfection of beauty" (Psa. 50:2). The most beautiful vision in the Scripture is that of the Messianic King enjoying his endless kingdom (Is. 33:17).
II Chron. 20:20 believe, 'aman; Strong #539: To be firm, stable, established; also, to be firmly persuaded; to solidly believe. In its causative form 'aman means "to believe", that is, "to consider something worthy of trust". It is the word utilized in Genesis 15:6, when Abraham "believed" in the LORD. Here, 'aman appears three times in one verse and could be translated: "Believe in the LORD...and be sure". From 'aman comes 'emunah, "faith". Its best known derivative is "amen", which holds the idea of something "solid, firm, certainly true, verified, established".
Rom. 10:9 believe, pisteuo; Strong #4100: The verb form of pistis, "faith". It means trusting in, having faith in, being fully convinced of, recognizing, depending on someone. "Pisteuo is more than believing in the doctrines of the Church or the articles of faith. It expresses dependency and personal trust that lead to obedience. The word implies submitting to GOD's will and a positive confession of Jesus' lordship.
Eccl. 11:6 The best thing, chashar; Strong # 3787: To have reason, with success, appropriate, correct; to complete certain requirements. Chashar appears three times in the Old Testament: In this passage; in 10:10, "profitable"; and in Esther 8:5, where the queen presents her petition under the condition that it be correct for the king. Therefore, chashar describes whatever thing that may be correct, appropriate or adequate. Moreover, something will prosper and have success simply due to its being "correct". Its post-biblical derivative, kosher, means that the food is dutifully prepared according to the Judaic dietary laws, that in turn are derived from the Scriptures and rabbinic specifications.
Acts 6:11 blasphemous, blasphemos; Strong #989: Compare "blasphemy". From blapto, "to injure", and pheme, "discourse": thus "calumnous, abusive discourse".
Psalm 145:2 bless, barach; Strong #1288: To bless, salute, congratulate, thank, praise, kneel down. Barach is the root from which are derived baruch ("blessed") and barachah ("blessing"). Berech, "knee", is probably the source of those words. In Old Testament times, one knelt, whether before GOD, or before the throne of the king, to prepare himself to speak or to receive a blessing. From the divine perspective, GOD is the one who blesses, the one who prepares us to live a full and rich life.The first action of GOD the Creator with newly created man was to bless him (Gen. 1:28). The Aaronic blessing (Num. 6:22-27) sums up the divine promise to his people. In the Jewish worship service, GOD is frequently called ha-Qodesh baruch hu or, literally, "Blessed be the Holy!".
Luke 6:28 bless, eulogeo; Strong #2127: "eulogy" and "Eulogize". From eu, "well" or "good", and logos, "discourse" or "word". Eulogeo is to speak well, praise, exalt, bless abundantly, invoke a blessing, give thanks. Eulogeo can be spoken by people toward GOD, between persons, and by GOD toward people. When GOD blesses people, he grants them his favor and makes their lives blessed.
Prov. 31:28 blessed, 'ashar; Strong #833: Happy, blessed, prosperous, successful, right, correct, satisfied. It originally means "to be correct". Note the usage of the word in Genesis 30:13. Leah gave birth to a son and said, "For my joy; because the women will call me happy". She named her son "Asher" (from 'ashar), which means "the happy". The Messiah as well as the nation of Israel will be called "blessed" ('ashar) by the entire world: "All the nations will be blessed in Him; they will call him blessed" (Psa. 72:17), "And all nations will call you blessed; because the land will be delightful" (Mal. 3:12).
Matt. 5:3 blessed, makarios; Strong # 3107: From the root mak, which indicates something great or of long duration. It's an adjective that denotes felicity, someone very blessed, worthy of being congratulated. It's a word of grace that expresses delight and a special satisfaction, given to the person who experiences salvation.
Lev. 17:11 blood, dam; Strong #1818: blood (human or animal). This important word appears 360 times in the Old Testament. It commences with the introduction to the sacrifice in Genesis 4:4, continues with the Law of Moses about the blood sacrifices (that appears in Leviticus some 60 times) and culminates with the sacrifice of the Lamb who is spotless before GOD. Thus the teaching of the expiation through the blood is essential in Scripture. This text teaches the value of the blood: it represents animal and human "life". The sacrifice implies exchanging one life for another. GOD has provided the blood to cover sin. Finally, the blood expiates the "soul", that is, the human life. In accordance with this, verse 12 demonstrates that the blood, shed for this vital purpose is too sacred to be despised, especially by drinking it.
I John 1:7 blood , haima; Strong #129: Designates animal and human blood, although in the New Testament text it's used primarily to refer to the expiatory blood of Christ. His sacrificial blood is the agent for cleansing, forgiveness and redemption.
Ezek. 22:30 breach, perets; Strong #6556: An aperture, fissure, crevice, especially a crack in a wall. Perets comes from the verb parats, which means: "to open, break through or penetrate". Perets appears some 25 times. Two verses (Is. 58:12; Amos 9:11) show how the breaches or cracks should be repaired. The earlier verse refers to the physical and spiritual ruins of Zion, and the other to the tabernacle of David. In this reference, standing in the breach is a metaphor that alludes to an intercessory action. There is a breach between GOD and man that an intercessor attempts to repair.
Psalm 150:6 breathes (KJV-has breath), neshamah; Strong #5397: Breath, breath of life, a person who breathes, a living soul. This word appears for the first time in Genesis 2:7, where GOD infused the nishmat chayim, "the breath of life" into the nostrils of the human being and he became a living being. We refer to the tender story of how the human being breathed for the first time, assisted completely by the Creator, who shared his own breath with him. GOD literally taught the human being how to breathe. Here the psalmist counsels all who have neshamah (breath) to praise GOD.
Heb. 13:1 brotherly love, philadelphia; Strong #5360: From phileo, "to love", and adelphos, "brother". The word indicates the love of brethren, fraternal love. In the New Testament the word describes that love that Christians feel for other Christians.
Psalm 133:1 brothers, 'ach; Strong #251: Brother, especially a close relative, but also any companion. It refers equally to a companion or compatriot. 'Ach appears more than 740 times in the Old Testament. Genesis 4:9 illustrates the most precise usage of 'ach. This refers to the sons of a couple. In Isaiah 41:6,7 a fuller use of 'ach is presented, which alludes to neighbors or fellow laborers.
Zech. 1:16 built, banah; Strong #1129: To construct, found, organize, have progeny ("to build" a family). In the English versions of the Bible banah is generally translated as "to build" or "construct". Usually it refers to a city, house, temple, room, altar or a gate. Occasionally, it says "to build something", as in Psalm 102:16: "When Jehovah shall have built Zion, his glory will be seen". It's believed that from banah come ben (son) and banim (children), which constitutes a linguistic suggestion that sons and daughters are the builders or the foundation of future generations.
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