1 Chronicles 12:20 — Word Study
WLCבְּלֶכְתּ֣וֹ אֶל־ צִֽיקְלַ֗ג נָפְל֣וּ עָלָ֣יו׀ מִֽמְּנַשֶּׁ֡ה עַ֠דְנַח וְיוֹזָבָ֤ד וִידִֽיעֲאֵל֙ וּמִיכָאֵ֣ל וְיוֹזָבָ֔ד וֶאֱלִיה֖וּא וְצִלְּתָ֑י רָאשֵׁ֥י הָאֲלָפִ֖ים אֲשֶׁ֥ר לִמְנַשֶּֽׁה׃
BSAtoʼêl these men of ManassehMᵉnashsheh [a tribe of Israel, descendants of Jacob's son] defectednâphal■ [fell to, joined] to himʻal chiefsrôʼsh [captains, leaders]
| Greek | English | Parsing |
|---|---|---|
| בְּלֶכְתּ֣וֹ | when went he | Preposition, verb qal infinitive construct common, suffix |
| אֶל־ | to | Preposition |
| צִֽיקְלַ֗ג | Ziklag | Noun proper |
| נָפְל֣וּ | they fell | Verb, Qal, perfect third person common plural |
| עָלָ֣יו׀ | on him | Preposition, suffix |
| מִֽמְּנַשֶּׁ֡ה | some of Manasseh | Preposition, noun proper masculine |
| עַ֠דְנַח | Adnach | Noun proper masculine |
| וְיוֹזָבָ֤ד | and Jozabad | Conjunction, noun proper masculine |
| וִידִֽיעֲאֵל֙ | and Jediael | Conjunction, noun proper masculine |
| וּמִיכָאֵ֣ל | and Michael | Conjunction, noun proper masculine |
| וְיוֹזָבָ֔ד | and Jozabad | Conjunction, noun proper masculine |
| וֶאֱלִיה֖וּא | and Elihu | Conjunction, noun proper masculine |
| וְצִלְּתָ֑י | and Zillethai | Conjunction, noun proper masculine |
| רָאשֵׁ֥י | [the] chiefs of | Noun common, masculine plural construct |
| הָאֲלָפִ֖ים | the thousands | Particle, noun common both plural absolute |
| אֲשֶׁ֥ר | who | Particle |
| לִמְנַשֶּֽׁה׃ | [belonged] to Manasseh | Preposition, noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When David went to Ziklag, these men of Manasseh defected to him: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, chiefs of thousands in Manasseh. |
| KJV | As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh. |
| ASV | As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zillethai, captains of thousands that were of Manasseh. |
| YLT | In his going unto Ziglag there have fallen unto him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zillthai, heads of the thousands that [are] of Manasseh; |
| WEB | As he went to Ziklag, some from Manasseh joined him: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, captains of thousands who were of Manasseh. |
| BBE | Then when he went back to Ziklag, there came over to him, of the men of Manasseh, Adnah and Jozabad and Jediael and Michael and Jozabad and Elihu and Zillethai, captains of thousands from the armies of Manasseh. |
Where they part company is נָפְל֣וּ — see How Translations Differ.
The structure features a main clause with several descriptive phrases that provide detail about the action and the individuals involved.




5 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbדָּוִד
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 12:20
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 — David's Support from Manassehgenerated
1 Chronicles 12:20 describes how David, while in Ziklag, attracted men from the tribe of Manasseh to join him. This moment is significant as it highlights the shifting allegiances during David's rise to power. The defectors were not only joining a leader but also a cause, as they were willing to stand against the Philistines and support David in his leadership role. This event is part of a larger narrative about David's consolidation of support from various tribes, which is crucial for his eventual kingship over Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 29:11 | So David and his men got up early in the morning to return to the land of the Philistines. And the Philistines went up to Jezreel. |
| 2 | Exodus 18:21 | Furthermore, select capable men from among the people—God-fearing, trustworthy men who are averse to dishonest gain. Appoint them over the people as leaders of thousands, of hundreds, of fifties, and of tens. |
| 3 | Deuteronomy 1:15 | So I took the leaders of your tribes, wise and respected men, and appointed them as leaders over you—as commanders of thousands, of hundreds, of fifties, and of tens, and as officers for your tribes. |
| 4 | Deuteronomy 33:17 | His majesty is like a firstborn bull, and his horns are like those of a wild ox. With them he will gore the nations, even to the ends of the earth. Such are the myriads of Ephraim, and such are the thousands of Manasseh.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נָפְל֣וּ, na.fe.Lugenerated
The verb נָפַל (naphal) means 'to fall' and is used here in a context that implies joining or defecting. It indicates a decisive action where individuals chose to align themselves with David, marking a significant moment in their loyalty.
The parsing as a perfect tense verb shows that this action was completed in the past, emphasizing the commitment of these men to David at that specific moment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb governing the sentence is נָפְל֣וּ, they fell, indicating the action taken by the men of Manasseh. The structure includes a prepositional phrase indicating the direction of their action towards David, and a series of noun phrases that enumerate the individuals who joined him.
The sentence's structure emphasizes the action of defection, with the names of the chiefs listed as a significant detail that highlights their importance in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates נָפְל֣וּ as προσεξώρησαν, which means 'to approach' or 'to draw near.' This choice suggests a more active engagement in joining David, rather than simply falling away from their previous allegiance.
This reflects a nuanced interpretation of the Hebrew term, emphasizing the proactive nature of their decision to support David.
In plain words — the whole versegenerated
1 Chronicles 12:20 recounts how David, while at Ziklag, gained support from men of Manasseh. These men defected to him, including Adnah, Jozabad, Jediael, Michael, Elihu, and Zillethai, who were chiefs of thousands. This moment highlights their loyalty to David during a pivotal time.
Frequently Asked Questionsgenerated
Defecting to David means that these men chose to leave their previous allegiances and join David's cause, indicating a shift in loyalty during a critical time in his rise to power.
The chiefs mentioned are Adnah, Jozabad, Jediael, Michael, Elihu, and Zillethai, who were leaders among the men of Manasseh supporting David.
Ziklag is significant because it was a place of refuge for David and his men, where they regrouped and strategized during a tumultuous period in David's life.
The term 'chiefs of thousands' implies that these individuals were leaders of large military units, indicating their importance and influence in David's army.
Reflection Questionsgenerated
- What does it mean to align myself with a leader like David in my life today?
- How can I recognize and support leaders who are following God's path?
- In what ways can I show loyalty and commitment to a cause I believe in?
- What lessons can I learn from the actions of the men of Manasseh in this passage?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Chronicles 12:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs he went to Ziklag, there fell to him of Manasseh,.... Others besides the former, who joined him when he went with the Philistines; these joined him when he was dismissed from them, and was
Read John Gill on 1 Chronicles 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh. As he went to Ziklag.
Read Robert Jamieson on 1 Chronicles 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs he went to Ziklag; as he returned from the camp of the Philistines to Ziklag, .
Read Matthew Poole on 1 Chronicles 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) As he went to Ziklag.—On his dismissal by the Philistine princes, David returned with his men to Ziklag (1 Samuel 30:1). On the way he was joined by the Manassite chieftains, probably before the battle which decided the fate of Saul and his sons (1 Samuel 29:11). Jozabad.—The repetition may be a scribe’s error. (Comp. 1 Chronicles 12:10; 1 Chronicles 12:13, where we find the name Jeremiah given twice over.) Captains of the thousands that were of Manasseh.—(Comp. Numbers 31:14; and 1 Chronicles 13:1; 1 Chronicles 15:25; 1 Chronicles 26:26.) The term “thousand” interchanges with “father-house” (clan); and perhaps each clan originally furnished 1,000 warriors to the tribal host.
Read Charles John Ellicott on 1 Chronicles 12 →
CambridgeThe Cambridge Bible for Schools and Colleges20. As he went] i.e. As he returned (1 Samuel 30:1). Jozabad] This name occurs twice; possibly in the original list different patronymics were attached to the two mentions of the name. captains of the thousands] R.V. captains of thousands; cp. 1 Chronicles 15:25; Micah 5:2. Tribes were divided into “thousands” which were subdivided into “hundreds.” These divisions were of civil as well as of military significance.
Read Cambridge on 1 Chronicles 12 →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 David went to Ziklag, these men of Manasseh defected to him: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, chiefs of thousands in Manasseh.
As he went to Ziklag, some from Manasseh joined him: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, captains of thousands who were of Manasseh.
When David went to Ziklag, these men of Manasseh defected to him: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, chiefs of thousands in Manasseh.
When David went to Ziklag, the men of Manasseh who joined him were Adnach, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, leaders of a thousand soldiers each in the tribe of Manasseh.
Tyndale line
As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh.
As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zillethai, captains of thousands that were of Manasseh.
As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zillethai, captains of thousands that were of Manasseh.
And as he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh.
As he went to Ziklag, there fell to him of Manasseh, Adnah, and Iozabad, and Iediael, and Michael, and Iozabad, and Elihu, and Ziltai, heads of the thousands that were of Manasseh.
Strictly literal
As he went away to Ziklag, there fell to him of Manasseh: Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that were of Manasseh.
In his going unto Ziglag there have fallen unto him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zillthai, heads of the thousands that [are] of Manasseh;
In his going to Ziglag there have fallen to him from Manasseh: Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zillthai, heads of the thousands who [are] of Manasseh;
As he was going over to Ziklag, there went over to him of Menasseh, 'Adnach, and Jozabad, and Jedi'ael, and Michael, and Jozabad, and Elihu, and Zillethai, captains of the thousands that belonged to Menasseh.
When he went to Ziklag, the men of Manasseh who joined him were Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, captains over thousands of Manasseh.
From the Latin
So when he went back to Siceleg, there fled to him of Manasses, Ednas and Jozabad, and Jedihel, and Michael, and Ednas, and Jozabad, and Eliu, and Salathi, captains of thousands in Manasses.
Simplified
The following is a list of the men from Manasseh who went over to David's side as he returned to Ziklag: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, leaders of thousands in Manasseh.
Then when he went back to Ziklag, there came over to him, of the men of Manasseh, Adnah and Jozabad and Jediael and Michael and Jozabad and Elihu and Zillethai, captains of thousands from the armies of Manasseh.
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 for this verse, with 15 of the 17 words matched in translation. This indicates a consistent understanding of the event across these ancient texts.
בְּלֶכְתּ֣וֹ אֶל־ צִֽיקְלַ֗ג נָפְל֣וּ עָלָ֣יו׀ מִֽמְּנַשֶּׁ֡ה עַ֠דְנַח וְיוֹזָבָ֤ד וִידִֽיעֲאֵל֙ וּמִיכָאֵ֣ל וְיוֹזָבָ֔ד וֶאֱלִיה֖וּא וְצִלְּתָ֑י רָאשֵׁ֥י הָאֲלָפִ֖ים אֲשֶׁ֥ר לִמְנַשֶּֽׁה׃
15 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 12:20
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HR/Vqcc/Sp3ms — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
צִקְלַג (tsiq.lag) refers to Ziklag, a town in southern Judah, later assigned to Simeon. It is noted in the context of David's life, particularly as a city given to him by King Achish of Gath, where he resided with his warriors. The name is thought to mean "winding."
צִקְלַג and (צִיק׳) n.pr.loc. assigned to Judah, to Simeon; Philistine city given to David
base
H6860 צִקְלַג
6860 Tsiqlag tsik-lag'
or Tsiyqlag (1 Chronicles 12:1,20) {tsee-kel-ag'}; of
uncertain derivation: Tsiklag or Tsikelag, a place in
Palestine:--Ziklag.
see HEBREW for 020
צִקְלַג (tsiq.lag) — Ziklag.
§ Ziklag = "winding"
a town in the south of Judah, later allotted to Simeon; noted for its having been the city of David given to him by king Achish of Gath and his residence when he was joined by many of his mighty warriors and when he received word of the death of Saul
HNpl — Noun properHNpl
zik'-lag (tsiqelagh, tsiqelagh (2Sa 1:1), tsiqelagh (1Ch 12:1,20); usually in the Septuagint Sekelak, or Sikelag): A town assigned (Jos 19:5; 1Ch 4:30) to Simeon, but in Jos 15:31 named, between Hornah and Madmannah, as one of the cities of the Negeb of Judah, "toward the border of Edom." It is said (1Sa 27:6) to have remained a royal city. In Ne 11:28 it is in the list of towns reinhabited by the returning children of Judah. Its chief associations are with David. Achish the Philistine king of Gath gave it to David…
Ziklag
A town in the Negeb, or south country of Judah (Josh. 15:31), in the possession of the Philistines when David fled to Gath from Ziph with all his followers. Achish, the king, assigned him Ziklag as his place of residence. There he dwelt for over a year and four months. From this time it pertained to the kings of Judah (1 Sam. 27:6). During his absence with his army to join the Philistine expedition against the Israelites (29:11), it was destroyed by the Amalekites (30:1, 2), whom David, however, pursued and utterly routed, returning all the captives (1 Sam. 30:26-31). Two days after his return from this expedition, David received tidings of the disastrous battle of Gilboa and of the death of Saul (
(winding), a place which possesses a special interest from its having been the residence and the private property of David. It is first mentioned in the catalogue of the towns of Judah in (Joshua 15:31) and occurs, in the same connection among the places which were allotted out of the territory of Judah to Simeon. (Joshua 19:5) We next encounter it in the possession of the Philistines (1 Samuel 27:6) when it was, at David’s request, bestowed upon him by Achish king of Gath. He resided there for a year and four months. (1 Samuel 27:6,7; 30:14,26; 1 Chronicles 12:1,20) It was there he received the news of Saul’s death. (
A city of Judah and Simeon, on the borders of the Philistines, Jos 15:31; 19:5, who held it until the time of Saul, when Achish king of Gath gave it to David. Hither many other refugees from Judah resorted, and David was thus enabled to aid Achish, and to chastise the Amalekites who had sacked Ziklag during his absence, 1Sa 27:1- 6; 30:1-31; Ne 11:28.
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — Preposition · suffixHR/Sp3ms
מְנַשֶּׁה (Mnashsheh) means 'causing to forget' and refers to several figures in the Old Testament. Primarily, it denotes the eldest son of Joseph and the tribe descended from him, as well as the territory they occupied. Additionally, it identifies a king of Judah, son of Hezekiah, and several individuals mentioned during the Exile and Return. The entries consistently highlight these connections without significant disagreement.
מְנַשֶּׁה 136 n.pr.m. et trib. Manasseh
Manasseh, eldest son of Joseph
of tribe
son of Hezekiah
two who had taken strange wives
base
H4519 מְנַשֶּׁה Manasseh
4519 Mnashsheh men-ash-sheh'
from 5382; causing to forget; Menashsheh, a grandson of
Jacob, also the tribe descended from him, and its
territory:--Manasseh.
see HEBREW for 05382
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A man of the tribe of Manasseh living at the time of the Patriarchs, first mentioned at Gen.41.51;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Ephraim (H0669); married to Aramitess (H0761);
father of: Machir (H4353) and Asriel (H0844H)
§ Manasseh = "causing to forget"
1) the eldest son of Joseph and progenitor of the tribe of Manasseh
1a) the tribe descended from Manasseh
1b) the territory occupied by the tribe of Manasseh
2) son of king Hezekiah of Judah and himself king of Judah; he was the immediate and direct cause for the exile
3) a descendant of Pahath-moab who put away a foreign wife in the time of Ezra
4) a descendant of Hashum who put away a foreign wife in the time of Ezra
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.20.21;
Conj | Prep | N-proper — Preposition · noun proper masculineHR/Npm
Manasseh
Who makes to forget. “God hath made me forget” (Heb. nashshani), Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian (1 Chr. 7:14); and the only thing afterwards recorded of him is, that his grandchildren were “brought up upon Joseph’s knees” (Gen. 50:23; R.V., “born upon Joseph’s knees”) i.e., were from their birth adopted by Joseph as his own children.
The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then…
(forgetting). The thirteenth king of Judah, son of Hezekiah, (2 Kings 21:1) ascended the throne at the age of twelve, and reigned 55 years, from B.C. 608 to 642. His accession was the signal for an entire change in the religious administration of the kingdom. Idolatry was again established to such an extent that every faith was tolerated but the old faith of Israel. The Babylonian alliance which the king formed against Assyria resulted in his being made prisoner and carried off to Babylon in the twenty-second year of his reign, according to a Jewish tradition. There his eyes were opened and he repented, and his prayer was heard and the Lord delivered him, (2 Chronicles 33:12,13) and he returned after some uncertain interval of time to Jerusalem. The altar of the Lord was again…
1. The eldest son of Joseph, born in Egypt. His descendants constituted a full tribe. This was divided in the promised land: one part having settled east of the Jordan, in the country of Bashan, from the river Jabbok northwards; and the other west of the Jordan, between Ephraim and Issachar, extending from the Jordan to the Mediterranean. It was far inferior to Ephraim in wealth and power, according to the prediction of Jacob, Ge 41:50,51 48:1-22 Jos 16:10.
2. The son and impious successor of the good Hezekiah, king of Judah. He began to reign at twelve years old, B. C. 698, and reigned fifty-five years. For his shocking idolatries, tyranny, and cruelties, God suffered him to be carried as a prisoner to Babylon in the twenty-second year of his reign, probably by Esarhaddon king…
forgetfulness; he that is forgotten
עַדְנָה (Adnah) refers to a name meaning 'pleasure' and identifies two individuals from the Old Testament. One was a Manassite who joined David, and the other was a captain in Jehoshaphat's army. The word is derived from עַד (H5727), which relates to pleasure.
עַדְנָה n.pr.m.
a prince of Judah
a Manassite
base
H5734 עַדְנָה
5734 `Adnah ad-naw'
from 5727; pleasure; Adnah, the name of two
Israelites:--Adnah.
see HEBREW for 05727
עַדְנָה (ad.nah) — Adnah.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.12.20
§ Adnah = "pleasure"
1) a Manassite who deserted from Saul and joined David at Ziklag
2) a captain in charge of over 300,000 men of Judah in the time of Jehoshaphat
עַדְנָה (ad.nah) — Adnah.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.17.14
§ Adnah = "pleasure"
1) a Manassite who deserted from Saul and joined David at Ziklag
2) a captain in charge of over 300,000 men of Judah in the time of Jehoshaphat
HNpm — Noun proper masculineHNpm
The Hebrew word יוֹזָבָד (*Yowzabad*) refers to Jozabad, meaning "Jehovah has endowed." It is associated with several individuals in the Old Testament, including a Korhite Levite and multiple mighty warriors of David. The entries indicate that Jozabad is mentioned in various contexts, including priestly roles and military leadership, particularly during the Divided Monarchy.
יְהוֹזָבָד, יוֹזָבָד n.pr.m.
servant & murderer of Joash of Judah
three of David’s mighty men
a Benjamite chief
priests & Levites
base
H3107 יְהוֹזָבָד, יוֹזָבָד
3107 Yowzabad yo-zaw-bawd'
a form of 3075; Jozabad, the name of ten
Israelites:--Josabad, Jozabad.
see HEBREW for 03075
יוֹזָבָד (yo.za.vad) — Jozacar.
A man of the Ammonites living at the time of Divided Monarchy, first mentioned at 2Ki.12.22;
son of: Shimeath (H8100); also called Zabad at 2Ch.24.26;
Another name of yo.za.khar (יוֹזָכָר "Jozacar" H3108)
§ Jozabad or Josabad = "Jehovah has endowed"
1) a Korhite Levite, 2nd son of Obededom, and one of the porters of the temple and of the storehouse there in the time of David
2) one of David's mighty warriors
3) another of David's mighty warriors
4) four other priests or Levites
יוֹזָבָד (yo.za.vad) — Jozabad.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.12.4
§ Jozabad or Josabad = "Jehovah has endowed"
1) a Korhite Levite, 2nd son of Obededom, and one of the porters of the temple and of the storehouse there in the time of David
2) one of David's mighty warriors
3) another of David's mighty warriors
HC/Npm — Conjunction · noun proper masculineHC/Npm
joz'-a-bad (yozabhadh, "Yahweh has bestowed"):
(1) A Gederathite, and one of David's recruits at Ziklag (1Ch 12:4 (Hebrew 5)). He is named with the Benjamites, but possibly he was a native of the town Gedara in Southern Judah. See Curtis, Chronicles, 196.
(2), (3) Two Manassite captains who joined David at Ziklag (1Ch 12:20 (Hebrew 21)).
Jozabad
Whom Jehovah bestows. (1.) One of the Benjamite archers who joined David at Ziklag (1 Chr. 12:4).
(2.) A chief of the tribe of Manasseh (1 Chr. 12:20).
(Jehovah justifies). A captain of the thousands of Manasseh, who deserted to David before the battle of Gilboa. (1 Chronicles 12:20) (B.C. 1053.) A hero of Manasseh, like the preceding. (1 Chronicles 12:20) A Levite in the reign of Hezekiah. (2 Chronicles 31:13) (B.C. 726.) A chief Levite in the reign of Josiah. (2 Chronicles 35:9) A Levite, son of Jeshua, in the days of Ezra. (Ezra 8:33) (B.C. 459.) Probably identical with No. 7. A priest of the sons of Pashur, who had married a foreign wife. (Ezra 10:22) A Levite among those who returned with Ezra and had married…
same as Josabad
יְדִיעֲאֵל (Ydiy`a'el) means 'God makes known' and refers to a name associated with several individuals from the tribe of Benjamin, including a chief patriarch and warriors during the time of David. The entries highlight various roles, such as a Korahite gatekeeper and a chief of Manasseh, with references found in 1 Chronicles.
יְדִיעֲאֵל n.pr.m.
a Benjamite
one of David’s heroes
a Korahite porter
base
H3043 יְדִיעֲאֵל
3043 Ydiy`a'el yed-ee-ah-ale'
from 3045 and 410; knowing God; Jediael, the name of three
Israelites:--Jediael.
see HEBREW for 03045
see HEBREW for 0410
יְדִיעֲאֵל (ye.di.a.el) — Jediael.
A man of the tribe of Benjamin living at the time of Egypt and Wilderness, first mentioned at 1Ch.7.6;
son of: Benjamin (H1144);
brother of: Bela (H1106A), Becher (H1071), Ashbel (H0788), Gera (H1617), Naaman (H5283), Ehi (H0278), Rosh (H7220), Muppim (H4649), Huppim (H2650H), Ard (H0714) and Ahiram (H0297);
father of: Bilhan (H1092H)
§ Jediael = "God makes known"
1) a chief patriarch of the tribe of Benjamin; maybe the same as 'Ashbel'
2) the 2nd son of Meshelemiahand a Korahite gatekeeper
3) son of Shimri and one of David's mighty warriors
4) one of the chiefs of the thousands of Manasseh who joined David on his march to Ziklag; maybe the same man as 3 above
יְדִיעֲאֵל (ye.di.a.el) — Jediael.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.11.45;
son of: Shimri (H8113H);
brother of: Joha (H3109H)
HC/Npm — Conjunction · noun proper masculineHC/Npm
je-di'-a-el (yedhi`a'-el, "God makes known" (?)):
(1) A "son" of Benjamin or probably of Zebulun (1Ch 7:6,10,11). See Curtis, Chronicles, 145-49, who suggests emending the name to yachle'el, Jahleel, in agreement with Ge 46:24.
(2) One of David's mighty men (1Ch 11:45), probably = the Manassite who deserted to David at Ziklag (1Ch 12:20 (Hebrew 21)).
(3) A Korahite doorkeeper in David's reign (1Ch 26:2).
Jediael
Known by God. (1.) One of the sons of Benjamin, whose descendants numbered 17,200 warriors (1 Chr. 7:6, 10, 11).
(2.) A Shimrite, one of David’s bodyguard (1 Chr. 11:45). Probably same as in 12:20.
(3.) A Korhite of the family of Ebiasaph, and one of the gate-keepers to the temple (1 Chr. 26:2).
(known of God). A chief patriarch of the tribe of Benjamin. (1 Chronicles 7:6,11) It is usually assumed that Jediael is the same as Ashbel, (Genesis 46:21; Numbers 26:38; 1 Chronicles 8:1) but this is not certain. Second son of Meshelemiah, a Levite. (1 Chronicles 26:1,2) Son of Shimri; one of the heroes of David’s guard. (1 Chronicles 11:45) (B.C. 1046.) One of the chiefs of the thousands of Manasseh who joined David on his march to Ziklag. (1 Chronicles 12:20) comp.
the science, or knowledge, of God
מִיכָאֵל (Miyka'el) means "who is like God?" It refers primarily to Michael, an archangel known for defending Israel. The name also appears in reference to various individuals, including several Israelites from different tribes, such as an Asherite and Gadites, mentioned in Numbers and Chronicles. The entries do not show significant disagreement.
מִיכָאֵל n.pr.m. Michael (Who is like God?)
base
H4317 מִיכָאֵל
4317 Miyka'el me-kaw-ale'
from 4310 and (the prefix derivative from) 3588 and 410; who
(is) like God?; Mikael, the name of an archangel and of nine
Israelites:--Michael.
see HEBREW for 04310
see HEBREW for 03588
see HEBREW for 0410
מִיכָאֵל (mi.kha.el) — Michael.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.13;
father of: Sethur (H5639)
§ Michael = "who is like God"
1) one of, the chief, or the first archangel who is described as the one who stands in time of conflict for the children of Israel
2) an Asherite, father of Sethur, one of the 12 spies of Israel
3) one of the Gadites who settled in the land of Bashan
4) another Gadite, ancestor of Abihail
5) a Gershonite Levite, ancestor of Asaph
6) one of the 5 sons of Izrahiah of the tribe of Issachar
7) a Benjamite of the sons of Beriah
8) one of the captains from Manasseh who joined David at Ziklag
9) father or ancestor of Omri, chief of the tribe of Issachar in the reign of David
10) one of the sons of Jehoshaphat who were murdered by their elder brother, Jehoram
11) father or ancestor of Zebadiah, of the sons of Shephatiah
HC/Npm — Conjunction · noun proper masculineHC/Npm
Michael
Who is like God? (1.) The title given to one of the chief angels (Dan. 10:13, 21; 12:1). He had special charge of Israel as a nation. He disputed with Satan (Jude 1:9) about the body of Moses. He is also represented as warning against “that old serpent, called the Devil, and Satan, which deceiveth the whole world” (Rev. 12:7-9).
(2.) The father of Sethur, the spy selected to represent Asher (Num. 13:13).
(3.) 1 Chr. 7:3, a chief of the tribe of Issachar.
(4.) 1 Chr. 8:16, a Benjamite.
(who is like God?). An Asherite, father of Sethur, one of the twelve spies. (Numbers 13:13) One of the Gadites who settled in the land of Bashan. (1 Chronicles 5:13) Another Gadite, ancestor of Abihail. (1 Chronicles 5:14) A Gershionite Levite, ancestor of Asaph. (1 Chronicles 6:40) One of the five sons of Izrahiah, of the tribe of Issachar. (1 Chronicles 7:3) A Benjamite of the sons of Beriah. (1 Chronicles 8:16) One of the captains of the "thousands" of Manasseh who joined David at Ziklag. (1 Chronicles 12:20)…
See ARCHANGEL.
The Hebrew word יוֹזָבָד (*Yowzabad*) refers to Jozabad, meaning "Jehovah has endowed." It is associated with several individuals in the Old Testament, including a Korhite Levite and multiple mighty warriors of David. The entries indicate that Jozabad is mentioned in various contexts, including priestly roles and military leadership, particularly during the Divided Monarchy.
יְהוֹזָבָד, יוֹזָבָד n.pr.m.
servant & murderer of Joash of Judah
three of David’s mighty men
a Benjamite chief
priests & Levites
base
H3107 יְהוֹזָבָד, יוֹזָבָד
3107 Yowzabad yo-zaw-bawd'
a form of 3075; Jozabad, the name of ten
Israelites:--Josabad, Jozabad.
see HEBREW for 03075
יוֹזָבָד (yo.za.vad) — Jozacar.
A man of the Ammonites living at the time of Divided Monarchy, first mentioned at 2Ki.12.22;
son of: Shimeath (H8100); also called Zabad at 2Ch.24.26;
Another name of yo.za.khar (יוֹזָכָר "Jozacar" H3108)
§ Jozabad or Josabad = "Jehovah has endowed"
1) a Korhite Levite, 2nd son of Obededom, and one of the porters of the temple and of the storehouse there in the time of David
2) one of David's mighty warriors
3) another of David's mighty warriors
4) four other priests or Levites
יוֹזָבָד (yo.za.vad) — Jozabad.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.12.4
§ Jozabad or Josabad = "Jehovah has endowed"
1) a Korhite Levite, 2nd son of Obededom, and one of the porters of the temple and of the storehouse there in the time of David
2) one of David's mighty warriors
3) another of David's mighty warriors
HC/Npm — Conjunction · noun proper masculineHC/Npm
joz'-a-bad (yozabhadh, "Yahweh has bestowed"):
(1) A Gederathite, and one of David's recruits at Ziklag (1Ch 12:4 (Hebrew 5)). He is named with the Benjamites, but possibly he was a native of the town Gedara in Southern Judah. See Curtis, Chronicles, 196.
(2), (3) Two Manassite captains who joined David at Ziklag (1Ch 12:20 (Hebrew 21)).
Jozabad
Whom Jehovah bestows. (1.) One of the Benjamite archers who joined David at Ziklag (1 Chr. 12:4).
(2.) A chief of the tribe of Manasseh (1 Chr. 12:20).
(Jehovah justifies). A captain of the thousands of Manasseh, who deserted to David before the battle of Gilboa. (1 Chronicles 12:20) (B.C. 1053.) A hero of Manasseh, like the preceding. (1 Chronicles 12:20) A Levite in the reign of Hezekiah. (2 Chronicles 31:13) (B.C. 726.) A chief Levite in the reign of Josiah. (2 Chronicles 35:9) A Levite, son of Jeshua, in the days of Ezra. (Ezra 8:33) (B.C. 459.) Probably identical with No. 7. A priest of the sons of Pashur, who had married a foreign wife. (Ezra 10:22) A Levite among those who returned with Ezra and had married…
same as Josabad
אֱלִיהוּ (Eliyhuw) means "He is my God" and refers to several individuals in the Old Testament, most notably the young friend of Job who rebuked him and his companions. The entries detail Elihu's lineage, including his connections to the tribes of Levi and Judah, and mention other figures named Elihu, such as an Ephraimite and a Manassite warrior chief.
אֱלִיהוּ, אֱלִיהוּא n.pr.m. (He is (my) God)
the young friend of Job
an Ephraimite, Samuel’s great-grandfather
chief of Manasseh
a Korahite
one of the brethren of David
base
H453 אֱלִיהוּ, אֱלִיהוּא
453 'Eliyhuw el-ee-hoo'
or (fully) dEliyhuwh {el-ee-hoo'}; from 410 and 1931; God of
him; Elihu, the name of one of Job's friends, and of three
Israelites:--Elihu.
see HEBREW for 0410
see HEBREW for 01931
אֱלִיהוּ (e.li.hu) — Elihu.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.1;
son of: Tohu (H8459);
father of: Jeroham (H3395); also called Eliab at 1Ch.6.27; Eliel at 1Ch.6.34;
§ Elihu = "He is my God"
1) the younger man who rebuked Job and his three friends
2) an Ephraimite, Samuel's great grandfather
3) a Manassite warrior chief for David
4) son of Shemaiah and Korhite gatekeeper
5) David's brother
אֱלִיהוּ (e.li.hu) — Elihu.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.12.20
§ Elihu = "He is my God"
1) the younger man who rebuked Job and his three friends
2) an Ephraimite, Samuel's great grandfather
3) a Manassite warrior chief for David
4) son of Shemaiah and Korhite gatekeeper
5) David's brother
אֱלִיהוּ (e.li.hu) — Elihu.
HC/Npm — Conjunction · noun proper masculineHC/Npm
Elihu
Whose God is he. (1.) “The son of Barachel, a Buzite” (Job 32:2), one of Job’s friends. When the debate between Job and his friends is brought to a close, Elihu for the first time makes his appearance, and delivers his opinion on the points at issue (Job 32-37).
(2.) The son of Tohu, and grandfather of Elkanah (1 Sam. 1:1). He is called also Eliel (1 Chr. 6:34) and Eliab (6:27).
(3.) One of the captains of thousands of Manasseh who joined David at Ziklag (1 Chr. 12:20).
(4.) One of the family of Obed-edom, who were appointed porters of the temple under David (1 Chr. 26:7).
(whose God is he (Jehovah)). One of the interlocutors in the book of Job. [JOB, JOB, BOOK OF] He is described as the "son of Baerachel the Buzite." A forefather of Samuel the prophet. (1 Samuel 1:1) In (1 Chronicles 27:18) Elihu "of the brethren of David" is mentioned as the chief of the tribe of Judah. One of the captains of the thousands of Manasseh, (1 Chronicles 12:20) who followed David to Ziklag after he had left the Philistine army on the eve of the battle of Gilboa. A Korhite Levite in the time of David. (1 Chronicles 26:7)
A native of Buz, Ge 22:21, which was probably a city of Edom, Jer 25:23, perhaps Bozrah, Jer 49:7,8,13. He came to condole with Job in his calamities. Young, ardent, sagacious, and devout, he listened attentively to the discourses of Job and his three friends; and at length broke in, with profuse apologies, to set them all right, Job 32:1-22. His address to Job he blames for condemning him as a hypocrite, in their ignorance of the wonders of God’s providence. In several sentences he beautifully expresses his faith in the pardoning and restoring grace of God towards sinners, Job 33:23,24,27-30, passages in probably the…
he is my God himself
צִלְּתַי (Tsillthay) refers to a personal name meaning 'dark.' It is associated with two individuals: one from the tribe of Benjamin and another who was a Manassite commander during David's time. The name is derived from the feminine form of another Hebrew word related to shade.
צִלְּתַי n.pr.m.
Benj.
Manassite
base
H6769 צִלְּתַי
6769 Tsillthay tsil-leth-ah'-ee
from the feminine of 6738; shady; Tsillethai, the name of two
Israelites:--Zilthai.
see HEBREW for 06738
צִלְּתַי (tsil.l.tay) — Zillethai.
A man of the tribe of Benjamin living at the time of Divided Monarchy, only mentioned at 1Ch.8.20;
son of: Shimei (H8096N);
brother of: Jakim (H3356), Zichri (H2147H), Zabdi (H2067H), Elienai (H0462), Eliel (H0447H), Adaiah (H5718H), Beraiah (H1256) and Shimrath (H8119)
§ Zilthai = "dark"
1) a Benjamite of the sons of Shimhi
2) a Manassite and commander of thousands who came to David at Ziklag
צִלְּתַי (tsil.l.tay) — Zillethai.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.12.20
§ Zilthai = "dark"
1) a Benjamite of the sons of Shimhi
2) a Manassite and commander of thousands who came to David at Ziklag
HC/Npm — Conjunction · noun proper masculineHC/Npm
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
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, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-mp | Suff — Noun common · masculine plural constructHNcmpc
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…
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HTd/Ncbpa — Particle · noun common both plural absoluteHTd/Ncbpa
Thousands
(Micah 5:2), another name for “families” or “clans” (see Num. 1:16; 10:4; Josh. 22:14, 21). Several “thousands” or “families” made up a “tribe.”
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
מְנַשֶּׁה (Mnashsheh) means 'causing to forget' and refers to several figures in the Old Testament. Primarily, it denotes the eldest son of Joseph and the tribe descended from him, as well as the territory they occupied. Additionally, it identifies a king of Judah, son of Hezekiah, and several individuals mentioned during the Exile and Return. The entries consistently highlight these connections without significant disagreement.
מְנַשֶּׁה 136 n.pr.m. et trib. Manasseh
Manasseh, eldest son of Joseph
of tribe
son of Hezekiah
two who had taken strange wives
base
H4519 מְנַשֶּׁה Manasseh
4519 Mnashsheh men-ash-sheh'
from 5382; causing to forget; Menashsheh, a grandson of
Jacob, also the tribe descended from him, and its
territory:--Manasseh.
see HEBREW for 05382
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A man of the tribe of Manasseh living at the time of the Patriarchs, first mentioned at Gen.41.51;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Ephraim (H0669); married to Aramitess (H0761);
father of: Machir (H4353) and Asriel (H0844H)
§ Manasseh = "causing to forget"
1) the eldest son of Joseph and progenitor of the tribe of Manasseh
1a) the tribe descended from Manasseh
1b) the territory occupied by the tribe of Manasseh
2) son of king Hezekiah of Judah and himself king of Judah; he was the immediate and direct cause for the exile
3) a descendant of Pahath-moab who put away a foreign wife in the time of Ezra
4) a descendant of Hashum who put away a foreign wife in the time of Ezra
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.20.21;
HR/Npm — Preposition · noun proper masculineHR/Npm
Manasseh
Who makes to forget. “God hath made me forget” (Heb. nashshani), Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian (1 Chr. 7:14); and the only thing afterwards recorded of him is, that his grandchildren were “brought up upon Joseph’s knees” (Gen. 50:23; R.V., “born upon Joseph’s knees”) i.e., were from their birth adopted by Joseph as his own children.
The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then…
(forgetting). The thirteenth king of Judah, son of Hezekiah, (2 Kings 21:1) ascended the throne at the age of twelve, and reigned 55 years, from B.C. 608 to 642. His accession was the signal for an entire change in the religious administration of the kingdom. Idolatry was again established to such an extent that every faith was tolerated but the old faith of Israel. The Babylonian alliance which the king formed against Assyria resulted in his being made prisoner and carried off to Babylon in the twenty-second year of his reign, according to a Jewish tradition. There his eyes were opened and he repented, and his prayer was heard and the Lord delivered him, (2 Chronicles 33:12,13) and he returned after some uncertain interval of time to Jerusalem. The altar of the Lord was again…
1. The eldest son of Joseph, born in Egypt. His descendants constituted a full tribe. This was divided in the promised land: one part having settled east of the Jordan, in the country of Bashan, from the river Jabbok northwards; and the other west of the Jordan, between Ephraim and Issachar, extending from the Jordan to the Mediterranean. It was far inferior to Ephraim in wealth and power, according to the prediction of Jacob, Ge 41:50,51 48:1-22 Jos 16:10.
2. The son and impious successor of the good Hezekiah, king of Judah. He began to reign at twelve years old, B. C. 698, and reigned fifty-five years. For his shocking idolatries, tyranny, and cruelties, God suffered him to be carried as a prisoner to Babylon in the twenty-second year of his reign, probably by Esarhaddon king…
forgetfulness; he that is forgotten
