1 Chronicles 1:50 — Word Study
WLCוַיָּ֙מָת֙ בַּ֣עַל חָנָ֔ן וַיִּמְלֹ֤ךְ תַּחְתָּיו֙ הֲדַ֔ד וְשֵׁ֥ם עִיר֖וֹ פָּ֑עִי וְשֵׁ֨ם אִשְׁתּ֤וֹ מְהֵיטַבְאֵל֙ בַּת־ מַטְרֵ֔ד בַּ֖ת מֵ֥י זָהָֽב׃
BSAWhen Baal-hananBaʻal Chânân [the Edomite king, Baal is gracious] diedmûwth▸ [passed away, came to an end] HadadHădad [an Edomite king] reignedmâlak▸ [ruled, took the throne] in his placetachath [underneath, in his stead] His cityʻîyr [Pau, the capital] was namedshêm [designated, called] PauPâʻûw [a place in Edom] and his wife’sʼishshâh [woman, female partner] nameshêm was MehetabelMᵉhêyṭabʼêl [favored of God, blessed by God] daughterbath [female child, descendant] of MatredMaṭrêd [an Edomite woman] the daughterbath [offspring, descendant] of Me-zahabMêy Zâhâb [waters of gold, a wealthy man]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֙מָת֙ | and he died | Verb, Qal, sequential imperfect third person masculine singular |
| בַּ֣עַל | Baal- | Noun proper masculine |
| חָנָ֔ן | Hanan | Noun proper masculine |
| וַיִּמְלֹ֤ךְ | and he reigned | Verb, Qal, sequential imperfect third person masculine singular |
| תַּחְתָּיו֙ | in place of him | Noun common masculine plural construct, suffix |
| הֲדַ֔ד | Hadad | Noun proper masculine |
| וְשֵׁ֥ם | and [the] name of | Conjunction, noun common masculine singular construct |
| עִיר֖וֹ | city his | Noun common feminine singular construct, suffix |
| פָּ֑עִי | [was] Pai | Noun proper |
| וְשֵׁ֨ם | and [the] name of | Conjunction, noun common masculine singular construct |
| אִשְׁתּ֤וֹ | wife his | Noun common feminine singular construct, suffix |
| מְהֵיטַבְאֵל֙ | [was] Mehetabel | Noun proper masculine |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| מַטְרֵ֔ד | Matred | Noun proper feminine |
| בַּ֖ת | [the] daughter of | Noun common, feminine singular construct |
| מֵ֥י | Me- | Noun proper masculine |
| זָהָֽב׃ | Zahab | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Baal-hanan died, Hadad reigned in his place. His city was named Pau, and his wife’s name was Mehetabel daughter of Matred, the daughter of Me-zahab. |
| KJV | And when Baal-hanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab. |
| ASV | And Baal-hanan died, and Hadad reigned in his stead; and the name of his city was Pai: and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-zahab. |
| YLT | and Baal-Hanan dieth, and reign in his stead doth Hadad, and the name of his city [is] Pai, and the name of his wife [is] Mehetabel daughter of Matred, daughter of Me-Zahab; Hadad also dieth. |
| WEB | Baal Hanan died, and Hadad reigned in his place; and the name of his city was Pai. His wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab. |
| BBE | And at the death of Baal-hanan, Hadad became king in his place; his town was named Pai, and his wife's name was Mehetabel, the daughter of Matred, the daughter of Me-zahab. |
There is no significant variation among the translations in this verse.
The sentence consists of a main clause followed by several subordinate clauses that provide additional details about Hadad's reign and family.
4 commentators on this verse
Trapp, Ellicott, AdamClarke, Cambridge & more — read them ›
clause
subjectהֲדַד
verbמוּת
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Chronicles 1:50
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Succession of Kings in Edomgenerated
1 Chronicles 1:50 describes the transition of power among the Edomite kings, detailing the death of Baal-hanan and the rise of Hadad. This passage highlights the continuity of leadership in Edom, as Hadad takes the throne, and it provides insights into the lineage and connections of these rulers, including their families and cities, which is essential for understanding the history of Edom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 36:39 | When Baal-hanan son of Achbor died, Hadad reigned in his place. His city was named Pau, and his wife’s name was Mehetabel daughter of Matred, the daughter of Me-zahab. |
| 2 | Genesis 36:39 | When Baal-hanan son of Achbor died, Hadad reigned in his place. His city was named Pau, and his wife’s name was Mehetabel daughter of Matred, the daughter of Me-zahab. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — וַיָּ֙מָת֙, vai.Ya.motgenerated
The verb מוּת (mūth) means 'to die' and can refer to both natural death and execution. In this context, it indicates the end of Baal-hanan's life, marking a significant moment in the lineage of Edomite kings.
The parsing as a sequential imperfect third person masculine singular suggests that this action is part of a narrative unfolding in time, emphasizing the historical aspect of the events described.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as in the KJV, ASV, YLT, WEB, and BBE, all of which agree on the key actions of death and succession.
Sentence Structuregenerated
The main verb is וַיָּ֙מָת֙, he died, which governs the subsequent clause about Hadad's reign. The structure reflects a typical Hebrew narrative style, where one event leads directly to another.
The sentence construction follows a sequence of actions, with the subject of each clause clearly identified, allowing for a straightforward understanding of the succession of kings.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἀπέθανεν for מוּת (mūth), indicating a direct translation that maintains the meaning of death. This choice aligns closely with the Hebrew context, underscoring the finality of Baal-hanan's death.
The translation reflects the continuity of the narrative, as the Greek also captures the transition of power to Hadad.
In plain words — the whole versegenerated
1 Chronicles 1:50 tells us that when Baal-hanan died, Hadad became king in his place. It also mentions that Hadad's city was Pau and that his wife was Mehetabel, daughter of Matred and granddaughter of Me-zahab. This verse provides a glimpse into the leadership and family connections of the Edomite kings.
Frequently Asked Questionsgenerated
Baal-hanan means 'Baal is gracious' and refers to an Edomite king.
Hadad was another king of Edom who reigned after Baal-hanan and is mentioned in the context of Edomite leadership.
Pau is noted as the capital city during Hadad's reign, indicating its importance in Edomite history.
Mehetabel is Hadad's wife, whose name means 'favored of God,' and she is linked to the lineage of Edom.
Reflection Questionsgenerated
- What can we learn about leadership transitions from this verse?
- How do the names in this passage reflect the culture and beliefs of the Edomites?
- In what ways does this verse connect to the broader narrative of Edomite history?
- What significance do family connections hold in the context of leadership in ancient societies?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Chronicles 1:50 itself, not merely on the chapter around it.
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 1:50 And when Baalhanan was dead, Hadad reigned in his stead: and the name of his city [was] Pai; and his wife’ s name [was] Mehetabel, the daughter of Matred, the daughter of Mezahab.Ver. 50. Baalhanan.] Or Hannibal.
Read John Trapp on 1 Chronicles 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(50) Baal-hanan.—Some MSS. have “ben Achbor,” as in Genesis 36:39; so in 1 Chronicles 1:51. “Alvah,” of Genesis, is more correct than our “Aliah.” The Hebrew margin reads “Alvah” (Alwah). Pai.—Many MSS. have “Pau,” the reading of Gen., which is right. Hadar (Genesis 36:39), on the other hand, is probably a mistake for Hadad. Mehetabel.—El benefiteth. Perhaps Mehetabel was an Israelite, as no other queen of Edom is mentioned. But her name is Aramean.
Read Charles John Ellicott on 1 Chronicles 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 50. Daughter of Mezahab.] This word מי זהב mey zahab, is literally the golden waters; or What is gold? The Targumist paraphrases thus: "Mehetabel, the daughter of Matred, was so earnest and diligent in business that she became immensely rich; but when she was converted, she said, What is this silver, and What is this gold? That is, They are of no real worth."
Read AdamClarke on 1 Chronicles 1 →CambridgeThe Cambridge Bible for Schools and Colleges50. Hadad] As in 1 Chronicles 1:46; in Genesis 36:39, “Hadar.” 51a. Hadad died also] R.V. And Hadad died. The words are repeated by a copyist’s error from 1 Chronicles 1:47 (R.V. “And Hadad died,” as here); they are not found in Genesis.
Read Cambridge on 1 Chronicles 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
When Baal-hanan died, Hadad reigned in his place. His city was named Pau, and his wife’s name was Mehetabel daughter of Matred, the daughter of Me-zahab.
Baal Hanan died, and Hadad reigned in his place; and the name of his city was Pai. His wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.
When Baal-hanan died, Hadad reigned in his place. His city was named Pau, and his wife’s name was Mehetabel daughter of Matred, the daughter of Me-zahab.
When Baal-Hanan died, Hadad succeeded him; the name of his city was Pai. His wife was Mehetabel, daughter of Matred, daughter of Me-Zahab.
Tyndale line
And when Baal-hanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.
And Baal-hanan died, and Hadad reigned in his stead; and the name of his city was Pai: and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-zahab.
And Baal-hanan died, and Hadad reigned in his stead; and the name of his city was Pai: and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-zahab.
And when Baal-hanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.
And Baal-hanan dyed, and Hadad reigned in his stead, and the name of his citie was Pai, and his wiues name Mehetabel the daughter of Matred the daughter of Mezahab.
Strictly literal
And Baal-hanan died; and Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel the daughter of Matred, daughter of Mezahab.
and Baal-Hanan dieth, and reign in his stead doth Hadad, and the name of his city [is] Pai, and the name of his wife [is] Mehetabel daughter of Matred, daughter of Me-Zahab; Hadad also dieth.
and Ba‘al-Hanan dies, and Hadad reigns in his stead, and the name of his city [is] Pai, and the name of his wife [is] Mehetabel daughter of Matred, daughter of Me-Zahab; Hadad also dies.
And Ba'al-chanan died, and there reigned in his stead Hadad; and the name of his city was Pa'i; and the name of his wife was Mehetabel, the daughter of Matred, the daughter of Me-zahab.
When Baal-Hanan son of Akbor died, Hadad reigned in his place. The name of his city was Pau. His wife's name was Mehetabel daughter of Matred daughter of Me-Zahab.
From the Latin
He also died, and Adad reigned in his stead: and the name of his city was Phau, and his wife was called Meetabel the daughter of Matred, the daughter of Mezaab.
Simplified
When Baal-Hanan died, Hadad took over as king. The name of his city was Pau. The name of his wife was Mehetabel, daughter of Matred, the daughter of Me-Zahab.
And at the death of Baal-hanan, Hadad became king in his place; his town was named Pai, and his wife's name was Mehetabel, the daughter of Matred, the daughter of Me-zahab.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 13 out of 17 words matched. This consistency suggests a stable transmission of the text over time, although the Septuagint's structure may differ.
וַיָּ֙מָת֙ בַּ֣עַל חָנָ֔ן וַיִּמְלֹ֤ךְ תַּחְתָּיו֙ הֲדַ֔ד וְשֵׁ֥ם עִיר֖וֹ פָּ֑עִי וְשֵׁ֨ם אִשְׁתּ֤וֹ מְהֵיטַבְאֵל֙ בַּת־ מַטְרֵ֔ד בַּ֖ת מֵ֥י זָהָֽב׃
13 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Chronicles 1:50
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בַ֫עַל חָנָן (Baal Chanan) means 'Baal is gracious' and refers to a name associated with two individuals: an early king of Edom and an officer under King David. The name is derived from roots meaning 'possessor of grace.' It first appears in Genesis 36:38 and is also mentioned in 1 Chronicles 27:28.
בַ֫עַל חָנָן n.pr.m. (Baal is gracious)
king of Edom
a Gederite
base
H1177 בַ֫עַל חָנָן (Baal is gracious)
1177 Ba`al Chanan bah'-al khaw-nawn'
from 1167 and 2603; possessor of grace; Baal-Chanan, the name
of an Edomite, also of an Israelite:--Baal-hanan.
see HEBREW for 01167
see HEBREW for 02603
בַּ֫עַל חָנָן (ba.al cha.nan) — Baal-hanan.
A man living at the time of the Patriarchs, first mentioned at Gen.36.38;
son of: Achbor (H5907)
§ Baal-hanan = "Baal is gracious"
1) an early king of Edom
2) one of David's officers, a Gederite, who had the superintendence of his olive and sycamore plantations
בַּ֫עַל חָנָן (ba.al cha.nan) — Baal-hanan.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.27.28
§ Baal-hanan = "Baal is gracious"
1) an early king of Edom
2) one of David's officers, a Gederite, who had the superintendence of his olive and sycamore plantations
N-proper — Noun proper masculineHNpm
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
בַ֫עַל חָנָן (Baal Chanan) means 'Baal is gracious' and refers to a name associated with two individuals: an early king of Edom and an officer under King David. The name is derived from roots meaning 'possessor of grace.' It first appears in Genesis 36:38 and is also mentioned in 1 Chronicles 27:28.
בַ֫עַל חָנָן n.pr.m. (Baal is gracious)
king of Edom
a Gederite
base
H1177 בַ֫עַל חָנָן (Baal is gracious)
1177 Ba`al Chanan bah'-al khaw-nawn'
from 1167 and 2603; possessor of grace; Baal-Chanan, the name
of an Edomite, also of an Israelite:--Baal-hanan.
see HEBREW for 01167
see HEBREW for 02603
בַּ֫עַל חָנָן (ba.al cha.nan) — Baal-hanan.
A man living at the time of the Patriarchs, first mentioned at Gen.36.38;
son of: Achbor (H5907)
§ Baal-hanan = "Baal is gracious"
1) an early king of Edom
2) one of David's officers, a Gederite, who had the superintendence of his olive and sycamore plantations
בַּ֫עַל חָנָן (ba.al cha.nan) — Baal-hanan.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.27.28
§ Baal-hanan = "Baal is gracious"
1) an early king of Edom
2) one of David's officers, a Gederite, who had the superintendence of his olive and sycamore plantations
HNpm — Noun proper masculineHNpm
Hanan
Merciful. (1.) A Benjamite (1 Chr. 8:23). (2.) One of David’s heroes (1 Chr. 11:43). (3.) Jer. 35:4. (4.) A descendant of Saul (1 Chr. 8:38). (5.) One of the Nethinim (Ezra 2:46). (6.) One of the Levites who assisted Ezra (Neh. 8:7). (7.) One of the chiefs who subscribed the covenant (Neh. 10:22).
(merciful). One of the chief people of the tribe of Benjamin. (1 Chronicles 8:23) The last of the six sons of Azel, a descendant of Saul. (1 Chronicles 8:38; 9:44) (B.C. 588.) "Son of Maachah," i.e. possibly a Syrian of Aram-maachah, one of the heroes of David’s guard. (1 Chronicles 11:43) (B.C. 1046). The sons of Hanan were among the Nethinim who returned from Babylon with Zerubbabel. (Ezra 2:46; Nehemiah 7:49) (B.C. 536). One of the Levites who assisted Ezra in his public exposition of the law. (Nehemiah 8:7) (B.C. 446.) The same person is probably mentioned in ch.…
full of grace
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
הֲדַד (Hadad) is a name associated with several kings of Edom, likely meaning 'mighty.' The entries note Hadad's role as a king who defeated the Midianites and mention his connections to other figures, such as his marriage to the sister of Tahpenes. The name appears in contexts related to Edomite history, particularly in Genesis and 1 Kings.
הֲדַד n.pr.m. Hadad
name of kings of Edom
an Edomite
base
H1908 הֲדַד Hadad
1908 Hadad had-ad'
probably of foreign origin (compare 111); Hadad, the name of
an idol, and of several kings of Edom:--Hadad.
see HEBREW for 0111
הֲדַד (ha.dad) — Hadad.
A man living at the time of the Patriarchs, first mentioned at Gen.36.35;
son of: Bedad (H0911)
§ Hadad = "mighty"
1) son of Ishmael
2) a king of Edom who gained an important victory over the Midianites on the field of Moab
3) another king of Edom, with Pau for his capital
4) a member of the royal house of Edom who escaped the massacre under Joab and fled with a band of followers into Egypt; after David's death, he returned to his own country
הֲדַד (ha.dad) — Hadad.
A man living at the time of the Patriarchs, first mentioned at Gen.36.39; married to Mehetabel (H4105); also called Hadar at Gen.36.39;
Also named: ha.dar (הֲדַר "Hadar" H1924)
§ Hadad = "mighty"
1) son of Ishmael
2) a king of Edom who gained an important victory over the Midianites on the field of Moab
3) another king of Edom, with Pau for his capital
N-proper — Noun proper masculineHNpm
ha'-dad:
(1) (chadhadh, "sharpness"): One of the twelve sons of Ishmael (Ge 25:15, where the King James Version, following a mistake in Hebrew text, has "Hadar"; but "Hadad" is found in parallel passage 1Ch 1:30; the Revised Version (British and American) reads "Hadad" in both places).
(2) (hadhadh): A king of Edom, son of Bedad (Ge 36:35,36 parallel 1Ch 1:46,47), "who smote Midian in the field of Moab," and whose "city was Avith."
Hadad
Adod, brave(?), the name of a Syrian god. (1.) An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46).
(2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).
(3.) One of “the king’s seed in Edom.” He fled into Egypt, where he married the sister of Pharaoh’s wife (1 Kings 11:14-22). He became one of Solomon’s adversaries.
Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (
(mighty), originally the indigenous appellation of the sun among the Syrians, and thence transferred to the king as the highest of earthly authorities. The title appears to have been an official one, like Pharaoh. It is found occasionally in the altered form Hadar. (Genesis 25:15; 36:39) compared with 1Chr 1:30,50 Son of Ishmael. (Genesis 25:15; 1 Chronicles 1:30) A king of Edom who gained an important victory over the Midianites on the field of Moab. (Genesis 36:35; 1 Chronicles 1:46) Also a king of Edom, with Pau for his capital. (
1. An Idumean prince, who defeated the Midianites in the plains of Moab, Ge 36:35 1Ch 1:16.
2. A second prince of Edom, mentioned in 1Ch 1:51.
3. Another Edomite of the royal family, who fled to Egypt while young, upon David’s conquest of Edom, 2Sa 8:14; was well received, and married the queen’s sister. After the death of David and Joab, he returned to Edom and made an ineffectual effort to throw off the yoke of Solomon, 1Ki 11:14-22 2Ch 8:17.
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
פָּ֑עוּ (Pa`uw) refers to a location in Edom, possibly associated with the meaning 'bleating.' It is identified as the capital of King Hadar of Edom, though its exact site is uncertain. The word is derived from a root meaning 'screaming,' and is linked to the Hebrew word for 'screaming' found in H6463.
פָּ֑עוּ, פָּ֑עִי n.pr.loc. in Edom
base
H6464 פָּ֑עוּ, פָּ֑עִי in Edom
6464 Pa`uw paw-oo'
or Pamiy {paw-ee'}; from 6463; screaming; Pau or Pai, a place
in Edom:--Pai, Pau.
see HEBREW for 06463
פָּ֑עוּ (pa.u) — Pau.
§ Pai or Pau = "bleating"
the capital of king Hadar of Edom; site uncertain
N-proper — Noun properHNpl
(blessing). [PAU]
Pau, howling; sighing
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
מְהֵיטַבְאֵל (Mehetabel) means 'favored of God' and refers to both a woman and a man in the Old Testament. The woman is an Edomite princess, married to King Hadad, while the man is noted as an ancestor of the false prophet Shemaiah. Both figures are connected to the Edomite lineage, with the woman mentioned in Genesis 36:39 and the man in Nehemiah 6:10.
מְהֵיטַבְאֵל n.pr.pers. (God benefits)
f. an Edomite princess
m. ancestor of the false prophet Shemaiah
base
H4105 מְהֵיטַבְאֵל (God benefits)
4105 Mheytab'el meh-hay-tab-ale'
from 3190 (augmented) and 410; bettered of God; Mehetabel,
the name of an Edomitish man and woman:--Mehetabeel,
Mehetabel.
see HEBREW for 03190
see HEBREW for 0410
מְהֵיטַבְאֵל (me.he.tav.el) — Mehetabel.
A woman living at the time of the Patriarchs, first mentioned at Gen.36.39; her mother was Matred (H4308); married to Hadad (H1908H)
§ Mehetabeel or Mehetabel = "favoured of God"
1) the ancestor of Shemaiah, the false prophet who was hired against Nehemiah by Tobiah and Sanballat
2) the daughter of Matred and wife of king Hadad of Edom
מְהֵיטַבְאֵל (me.he.tav.el) — Mehetabel.
A man living at the time of Exile and Return, only mentioned at Neh.6.10;
father of: Delaiah (H1806J)
§ Mehetabeel or Mehetabel = "favoured of God"
1) the ancestor of Shemaiah, the false prophet who was hired against Nehemiah by Tobiah and Sanballat
2) the daughter of Matred and wife of king Hadad of Edom
N-proper — Noun proper masculineHNpm
Mehetabel
Wife of Hadad, one of the kings of Edom (Gen. 36:39).
(favored of God), the daughter of Matred, and wife of Hadad king of Edom. (Genesis 36:39)
how good is God
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַטְרֵד (Matred) refers to a woman mentioned in the Old Testament, specifically as the mother-in-law of Hadar (Hadad) and the daughter of Mezahab. The name is associated with the meaning 'pushing forward.' She is noted in Genesis 36:39 as part of the lineage of Edom.
מַטְרֵד n.pr.f. mother-in-law of Hadar (Hadad)
base
H4308 מַטְרֵד mother-in-law of Hadar (Hadad)
4308 Matred mat-rade'
from 2956; propulsive; Matred, an Edomitess:--Matred.
see HEBREW for 02956
מַטְרֵד (mat.red) — Matred.
A woman living at the time of the Patriarchs, first mentioned at Gen.36.39;
daughter of: Mezahab (H4314);
mother of: Mehetabel (H4105)
§ Matred = "pushing forward"
daughter of Mezahab and mother of Mehetabel, the wife of Hadar (Hadad) of Pau, king of Edom
N-proper — Noun proper feminineHNpf
(pushing forward) daughter of Mezahab and mother of Mehetabel, who was wife of Hadar or Hadad of Pau, king of Edom. (Genesis 36:39; 1 Chronicles 1:50)
wand of government
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֵי זָהָב n.pr.m. an Edomite
base
H4314 מֵי זָהָב an Edomite
4314 Mey Zahab may zaw-hawb'
from 4325 and 2091, water of gold; Me-Zahab, an
Edomite:--Mezahab.
see HEBREW for 04325
see HEBREW for 02091
מֵי זָהָב (me za.hav) — Mezahab.
A man living at the time of the Patriarchs, first mentioned at Gen.36.39;
father of: Matred (H4308)
§ Mezahab = "waters of gold"
father of Matred and grandfather of Mehetabel, the wife of Hadad, the last named king of Edom
N-proper — Noun proper masculineHNpm
מֵי זָהָב n.pr.m. an Edomite
base
H4314 מֵי זָהָב an Edomite
4314 Mey Zahab may zaw-hawb'
from 4325 and 2091, water of gold; Me-Zahab, an
Edomite:--Mezahab.
see HEBREW for 04325
see HEBREW for 02091
מֵי זָהָב (me za.hav) — Mezahab.
A man living at the time of the Patriarchs, first mentioned at Gen.36.39;
father of: Matred (H4308)
§ Mezahab = "waters of gold"
father of Matred and grandfather of Mehetabel, the wife of Hadad, the last named king of Edom
HNpm — Noun proper masculineHNpm