1 Chronicles 23:25 — Word Study
WLCכִּ֚י אָמַ֣ר דָּוִ֔יד הֵנִ֛יחַ יְהוָ֥ה אֱלֹהֵֽי־ יִשְׂרָאֵ֖ל לְעַמּ֑וֹ וַיִּשְׁכֹּ֥ן בִּירוּשָׁלִַ֖ם עַד־ לְעוֹלָֽם׃
BSAForkîy DavidDâvid had saidʼâmar■ The LORDYᵉhôvâh [Yehovah, The covenant Name of God] the Godʼĕlôhîym [Elohim, the supreme God] of IsraelYisrâʼêl [the descendants of Jacob] has given restnûwach■ [to settle down, to remain in one place] to His peopleʻam [a nation, a community] and has come to dwellshâkan▸ [to live, to stay] in JerusalemYᵉrûwshâlaim [the city of peace] foreverʻad [always, for eternity]
| Greek | English | Parsing |
|---|---|---|
| כִּ֚י | for | Particle |
| אָמַ֣ר | he had said | Verb, Qal, perfect third person masculine singular |
| דָּוִ֔יד | David | Noun proper masculine |
| הֵנִ֛יחַ | he has given rest | Verb, Hiphil, perfect third person masculine singular |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱלֹהֵֽי־ | [the] God of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| לְעַמּ֑וֹ | to people his | Preposition, noun common masculine singular construct, suffix |
| וַיִּשְׁכֹּ֥ן | and he has settled | Verb, Qal, sequential imperfect third person masculine singular |
| בִּירוּשָׁלִַ֖ם | in Jerusalem | Preposition, noun proper |
| עַד־ | until | Preposition |
| לְעוֹלָֽם׃ | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For David had said, “The LORD, the God of Israel, has given rest to His people and has come to dwell in Jerusalem forever. |
| KJV | For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever: |
| ASV | For David said, Jehovah, the God of Israel, hath given rest unto his people; and he dwelleth in Jerusalem for ever: |
| YLT | for David said, 'Jehovah, God of Israel, hath given rest to His people, and He doth tabernacle in Jerusalem unto the age;' |
| WEB | For David said, “Yahweh, the God of Israel, has given rest to his people; and he dwells in Jerusalem forever. |
| BBE | For David said, The Lord, the God of Israel, has given his people rest, and he has made his resting-place in Jerusalem for ever; |
Where they part company is הֵנִ֛יחַ — see How Translations Differ.
The sentence features one main clause followed by a series of subordinate clauses detailing God's actions.
4 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
subjectדָּוִד
verbאָמַר
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 23:25
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 Declaration about Jerusalemgenerated
1 Chronicles 23:25 records David's proclamation regarding the LORD's actions towards His people. This declaration emphasizes the peace granted to Israel and the permanence of God's presence in Jerusalem. The surrounding verses reflect on the organization of the Levites and their roles in serving the LORD, highlighting a transition in worship practices as the tabernacle's function is fulfilled in a more permanent dwelling.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 22:18 | “Is not the LORD your God with you, and has He not granted you rest on every side? For He has given the inhabitants of the land into my hand, and the land has been subdued before the LORD and His people. |
| 2 | 2 Samuel 7:1–11 | After the king had settled into his palace and the LORD had given him rest from all his enemies around him, |
| 3 | 1 Kings 8:13–27 | I have indeed built You an exalted house, a place for You to dwell forever.” |
| 4 | Psalm 9:11 | Sing praises to the LORD, who dwells in Zion; proclaim His deeds among the nations. |
| 5 | Psalm 68:16–18 | Why do you gaze in envy, O mountains of many peaks? This is the mountain God chose for His dwelling, where the LORD will surely dwell forever. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הֵנִ֛יחַ, he.Ni.achgenerated
The verb הֵנִ֛יחַ (he.Ni.ach) is a Hiphil form, indicating that the subject causes someone or something to rest. This word encompasses the idea of settling down or establishing a place of peace. It suggests a divine action where God has provided a state of rest for His people, allowing them to dwell securely.
In this context, the use of הֵנִ֛יחַ signifies God's initiative in bringing peace and stability to Israel, contrasting with their previous struggles and movements. The choice of this verb highlights the fulfillment of God's promise to provide a lasting home for His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses has given rest to convey the action of God.
Sentence Structuregenerated
The main verb אָמַ֣ר ('a.Mar), he had said, governs the sentence, with a noun phrase as the subject, דָּוִ֔יד (David), and a sequence of clauses detailing God's actions. This structure emphasizes David's declaration as the focal point.
The arrangement of the sentence showcases the cause-and-effect relationship between David's proclamation and the actions of the LORD, with the verbs הֵנִ֛יחַ and וַיִּשְׁכֹּ֥ן (and he has settled) following to describe God's gifts to His people.
Septuagint Backgroundgenerated
The Septuagint translates הֵנִ֛יחַ as κατέπαυσεν (katépau̱sen), meaning 'He gave rest.' This choice reflects a similar understanding of God's action but may imply a slightly different nuance regarding the nature of that rest.
The use of κατεσκήνωσεν for וַיִּשְׁכֹּ֥ן (and he has settled) further emphasizes the permanence of God's dwelling among His people, aligning with the Hebrew intent.
In plain words — the whole versegenerated
1 Chronicles 23:25 tells us that David declared that the LORD, the God of Israel, has granted rest to His people and will dwell in Jerusalem forever. This statement marks a significant moment in Israel's history, emphasizing God's presence and peace among His people.
Frequently Asked Questionsgenerated
It signifies that God has provided a state of peace and security for Israel, allowing them to dwell without fear.
Jerusalem is highlighted as the chosen dwelling place of God, representing His presence among His people.
David is the king who acknowledges and proclaims God's actions, emphasizing his leadership and faithfulness to God's promises.
The declaration sets the stage for the Levites' roles in worship, as they are to serve in the established presence of God in Jerusalem.
Reflection Questionsgenerated
- In what ways have I experienced God's rest in my life?
- How can I better understand the significance of God's presence in my community?
- What does it mean for me that God has chosen to dwell among His people?
- How can I share the message of peace and rest that God offers with others?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Chronicles 23:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor David said,.... As a reason why he ordered a new account to be taken: the Lord God of Israel hath given rest unto his people: from all their enemies round about, and settled rest in the land, so
Read John Gill on 1 Chronicles 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever: No JFB commentary on these verses.
Read Robert Jamieson on 1 Chronicles 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) For David said.—This verse seems to assign a reason for the extension of the Levitical census. The Lord . . . hath given rest unto his people.—So that they no longer wander from pasture to pasture in the wilderness, nor are any more oppressed by foreign tyrants as in the days of the judges. That they may dwell.—Rather, And He (the Lord) hath settled in Jerusalem for ever. (Comp. 1 Chronicles 17:5, “I have gone from tent to tent.”) Now Jehovah has chosen Zion to be His eternal dwelling-place (Psalms 132:13.)
Read Charles John Ellicott on 1 Chronicles 23 →CambridgeThe Cambridge Bible for Schools and Colleges25. that they may dwell] R.V. and he dwelleth. More literally, and he hath taken up his abode, LXX. καὶκατεσκήνωσεν.
Read Cambridge on 1 Chronicles 23 →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
For David had said, “The LORD, the God of Israel, has given rest to His people and has come to dwell in Jerusalem forever.
For David said, “Yahweh, the God of Israel, has given rest to his people; and he dwells in Jerusalem forever.
For David had said, “The LORD, the God of Israel, has given rest to His people and has come to dwell in Jerusalem forever.
For David said, “The Lord God of Israel has given his people rest and has permanently settled in Jerusalem.
Tyndale line
For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever:
For David said, Jehovah, the God of Israel, hath given rest unto his people; and he dwelleth in Jerusalem for ever:
For David said, The LORD, the God of Israel, hath given rest unto his people; and he dwelleth in Jerusalem for ever:
For David said, The LORD God of Israel hath given rest to his people, that they may dwell in Jerusalem for ever;
For Dauid sayde, The Lord God of Israel hath giuen rest vnto his people, that they may dwell in Ierusalem for euer.
Strictly literal
For David said, Jehovah the God of Israel has given rest to his people, and he will dwell in Jerusalem for ever;
for David said, 'Jehovah, God of Israel, hath given rest to His people, and He doth tabernacle in Jerusalem unto the age;'
for David said, “YHWH, God of Israel, has given rest to His people, and He dwells in Jerusalem for all time”;
For David said, The Lord the God of Israel hath given rest unto his people, and he dwelleth in Jerusalem for evermore.
For David said, “Yahweh, the God of Israel, has given rest to his people. He makes his home in Jerusalem forever.
From the Latin
For David said: The Lord the God of Israel hath given rest to his people, and a habitation in Jerusalem for ever.
Simplified
For David said, “The Lord, the God of Israel, has given peace to his people, and he will live in Jerusalem forever.
For David said, The Lord, the God of Israel, has given his people rest, and he has made his resting-place in Jerusalem for ever;
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 this verse, with a direct correspondence in wording. The Septuagint's structure, while different, captures the essence of David's proclamation without significant variation.
כִּ֚י אָמַ֣ר דָּוִ֔יד הֵנִ֛יחַ יְהוָ֥ה אֱלֹהֵֽי־ יִשְׂרָאֵ֖ל לְעַמּ֑וֹ וַיִּשְׁכֹּ֥ן בִּירוּשָׁלִַ֖ם עַד־ לְעוֹלָֽם׃
12 of the 12 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 23:25
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — 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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Prep | N-proper — Preposition · noun properHR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa