1 Chronicles 26:16 — Word Study
WLCלְשֻׁפִּ֤ים וּלְחֹסָה֙ לַֽמַּעֲרָ֔ב עִ֚ם שַׁ֣עַר שַׁלֶּ֔כֶת בַּֽמְסִלָּ֖ה הָעוֹלָ֑ה מִשְׁמָ֖ר לְעֻמַּ֥ת מִשְׁמָֽר׃
BSA[The lots] for the West Gatemaʻărâb [by divine appointment, through random chance, facing the evening sun, towards the west] andʻim the ShallechethShalleketh△ Gateshaʻar [of overthrow, removal] on the ascendingʻâlâh [going up, rising] highwaymᵉçillâh [raised public road, main route] [fell to] ShuppimShuppîym and HosahChôçâh [as guardians, doorkeepers] There were guardsmishmâr [watchmen, custodians] stationedʻummâh at every watchmishmâr [custody, place of confinement, post]
| Greek | English | Parsing |
|---|---|---|
| לְשֻׁפִּ֤ים | to Shuppim | Preposition, noun proper masculine |
| וּלְחֹסָה֙ | and to Hosah | Conjunction, preposition, noun proper masculine |
| לַֽמַּעֲרָ֔ב | to the west | Preposition, noun common masculine singular absolute |
| עִ֚ם | beside | Preposition |
| שַׁ֣עַר | [the] gate of | Noun common, masculine singular construct |
| שַׁלֶּ֔כֶת | Shalleketh | Noun proper |
| בַּֽמְסִלָּ֖ה | on the highway | Preposition, noun common feminine singular absolute |
| הָעוֹלָ֑ה | which goes up | Particle, verb qal participle (active) feminine singular |
| מִשְׁמָ֖ר | guard | Noun common, masculine singular absolute |
| לְעֻמַּ֥ת | along side | Preposition, noun common feminine singular construct |
| מִשְׁמָֽר׃ | guard | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The lots for the West Gate and the Shallecheth Gate on the ascending highway fell to Shuppim and Hosah. There were guards stationed at every watch. |
| KJV | To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward. |
| ASV | To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goeth up, watch against watch. |
| YLT | to Shuppim and to Hosah to the west, with the gate Shallecheth, in the highway, the ascent, charge over-against charge; |
| WEB | To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goes up, watchman opposite watchman. |
| BBE | To Hosah, the door on the west, by the door of Shallecheth, at the footway which goes up, watch by watch. |
Where they part company is over the transliteration of שַׁלֶּכֶת — see How Translations Differ.
The sentence is structured around a main clause with additional phrases providing context for the locations and roles of the individuals mentioned.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִשְׁמָר
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 26:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Assignment of Temple Gatekeepersgenerated
1 Chronicles 26:16 records the distribution of responsibilities among the Levites, specifically the assignment of Shuppim and Hosah to the West Gate and the Shallecheth Gate. This passage highlights the importance of order and organization in temple service, reflecting the broader theme of the Levites' roles in ancient Israelite worship. The mention of guards at every watch underscores the need for vigilance in maintaining the sanctity of the temple.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 26:10–11 | Hosah the Merarite also had sons: Shimri the first (although he was not the firstborn, his father had appointed him as the first), |
| 2 | 1 Kings 10:5 | the food at his table, the seating of his servants, the service and attire of his attendants and cupbearers, and the burnt offerings he presented at the house of the LORD, it took her breath away. |
| 3 | 2 Chronicles 9:4 | the food at his table, the seating of his servants, the service and attire of his attendants and cupbearers, and the burnt offerings he presented at the house of the LORD, it took her breath away. |
| 4 | 1 Chronicles 26:12 | These divisions of the gatekeepers, through their chief men, had duties for ministering in the house of the LORD, just as their brothers did. |
| 5 | 1 Chronicles 25:8 | They cast lots for their duties, young and old alike, teacher as well as pupil. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שֻׁפִּים, le.shu.Pimgenerated
The name שֻׁפִּים (Shuppim) refers to a Levite tasked with overseeing a temple gate. The name itself means 'serpents', and it is used in a plural form, indicating a group or lineage within the tribe of Benjamin. Shuppim is specifically noted for his role as a doorkeeper, emphasizing the responsibilities assigned to Levites in maintaining the temple's security and access.
The parsing indicates that שֻׁפִּים is a proper noun in the masculine form, showing it refers to a specific individual. The context in which Shuppim is mentioned highlights his significance in the Levitical order during the Divided Monarchy.
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 clause centers around the finite verb נָפַל, fell, which governs the entire sentence. It is followed by a series of prepositional phrases that specify the locations and roles of the individuals involved.
The structure emphasizes the assignment of duties, with the phrase לְשֻׁפִּ֤ים and וּלְחֹסָה֙ indicating the recipients of the lots, while the prepositional phrases לַֽמַּעֲרָ֔ב and בַּֽמְסִלָּ֖ה provide context for their locations.
Septuagint Backgroundgenerated
The Septuagint translates שֻׁפִּים as δεύτερον, which suggests a focus on the second lot or assignment. This choice may indicate an interpretation that emphasizes the significance of Shuppim's role in the temple hierarchy.
The term used for שַׁלֶּכֶת in the Septuagint aligns closely with its Hebrew meaning, maintaining the connection to the gate's function and importance in the temple structure.
In plain words — the whole versegenerated
1 Chronicles 26:16 describes how the lots for the West Gate and the Shallecheth Gate were assigned to Shuppim and Hosah. These men served as guards at the temple gates, ensuring that the entrances were secure and properly managed.
Frequently Asked Questionsgenerated
Shuppim and Hosah were Levites assigned as doorkeepers at the temple gates, responsible for overseeing access and security.
The Shallecheth Gate refers to a specific gate in Jerusalem, associated with the themes of overthrow or removal.
The assignment of guards at the temple gates highlights the importance of security and order in the worship practices of ancient Israel.
The term 'highway' refers to a raised public road, indicating a major route leading to the temple, which was significant for access and travel.
Reflection Questionsgenerated
- How can I ensure that I am fulfilling my responsibilities in my community, similar to Shuppim and Hosah?
- What does it mean to be a guardian or protector in my own life?
- In what ways can I contribute to the order and organization of my church or community?
- How can I better understand the significance of places and roles in my spiritual life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Chronicles 26:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo Shuppim and Hosah the lot came forth westward,.... Of Shuppim no mention is before made; of Hosah, see 1 Chronicles 26:10 their lot was to be placed at the gates on the western wall, where were
Read John Gill on 1 Chronicles 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward.
Read Robert Jamieson on 1 Chronicles 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShuppim and Hosah for some reason were joined together in the custody of that gate. The gate Shallecheth; a gate of the court so called, as some think, because the ashes and filth of the temple were cast out on that side, which was the most convenient gate for that purpose, because that was a private quarter, the great ways to the temple lying on the other sides. By the causeway of the going up; by which causeway they went up towards the temple. Ward against ward; which may respect either, 1. The time of their watching, that when one guard went off another came on. Or rather, 2. The place of their guard; and so this may be understood, either, 1. Of this western quarter, where there was a…
Read Matthew Poole on 1 Chronicles 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 26:16 To Shuppim and Hosah [the lot came forth] westward, with the gate Shallecheth, by the causeway of the going up, ward against ward.Ver. 16. With the gate Shallecheth,] i.e., Of casting out; this was the dung gate of the temple. By the causeway of the going up.] Which is thought to be the same with that called Silla
Read John Trapp on 1 Chronicles 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) To Shuppim and Hosah.—No such name as Shuppim (1 Chronicles 7:12) occurs among those of the Levitical warders as given above in 1 Chronicles 26:1-11. It is almost certainly a mistaken repetition of the last two syllables of Asuppim, which immediately precedes it. (The mistake is as old as the Vulgate; the LXX. has εἰςδεύτερον, perhaps reading lishnΰyξm instead of le Shuppξm.) Read: And to Hosah (the lot fell) to the west, with the gate Shallθketh on the highway that goeth up.The gate Shalleketh, mentioned here only. The name means casting down (in Isaiah 6:13, it denotes felling a tree); and hence this gate has been identified with the “Rubbish” or “Refuse Gate.” (Comp. Nehemiah 3:13.)…
Read Charles John Ellicott on 1 Chronicles 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The gate Shallecheth] The gate of the projections: probably that through which all the offal of the temple was carried out.
Read AdamClarke on 1 Chronicles 26 →CambridgeThe Cambridge Bible for Schools and Colleges16. To Shuppim and Hosah] Read, To Hosah. The word “Shuppim” (LXX. B, εἰςδεύτερον) seems to be an accidental repetition (in a corrupt form) of “Asuppim” (1 Chronicles 26:15), and so should be omitted from the text. Hosah … going up] R.V. Hosah westward, by the gate of Shallecheth (mg. “casting forth”), at the causeway that goeth up. There is no other mention in the Bible of a gate “Shallecheth,” but it is perhaps to be identified with “the entering in of the house of the Lord … which was in the precincts” (“Parvβrim” Heb.) mentioned 2 Kings 23:11; cp. note on 1 Chronicles 26:18. “The causeway” led up to the Temple either from Ophel (on the S.) or from the Western City (across the Tyrop�on…
Read Cambridge on 1 Chronicles 26 →Albert Barnes1798–1870Barnes' Notes on the BibleAll recent commentators seem to be agreed that the words “to Shuppim” ought to be cancelled, the name having arisen from an accidental repetition of the preceding word, “Asuppim.” The gate
Read Albert Barnes on 1 Chronicles 26 →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
The lots for the West Gate and the Shallecheth Gate on the ascending highway fell to Shuppim and Hosah. There were guards stationed at every watch.
To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goes up, watchman opposite watchman.
The lots for the West Gate and the Shallecheth Gate on the ascending highway fell to Shuppim and Hosah. There were guards stationed at every watch.
Shuppim and Hosah were assigned the west gate, along with the Shalleketh gate on the upper road. One guard was adjacent to another.
Tyndale line
To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward.
To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goeth up, watch against watch.
To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goeth up, ward against ward.
To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the way of the ascent, ward against ward.
To Shuppim and to Hosah Westwarde with the gate of Shallecheth by the paued streete that goeth vpward, warde ouer against warde.
Strictly literal
To Shuppim and Hosah westward, with the gate Shallecheth, by the causeway of the ascent, watch against watch.
to Shuppim and to Hosah to the west, with the gate Shallecheth, in the highway, the ascent, charge over-against charge;
to Shuppim and to Hosah to the west, with Shallecheth Gate, in the highway, the ascent, watch next to watch;
For Shuppim and for Chossah at the west, by the gate Shallecheth, on the ascending causeway, watch alongside of watch.
Shuppim and Hosah were assigned the west gate along with the gate of Shalleketh, on the upper road. Watches were established for each family.
From the Latin
To Sephim, and Hosa towards the west, by the gate which leadeth to the way of the ascent: ward against ward.
Simplified
Shuppim and Hosah received the west gate and the gate of Shallecheth on the road that leads up. They were always guarded.
To Hosah, the door on the west, by the door of Shallecheth, at the footway which goes up, watch by watch.
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 states that the lots for the West Gate and the Shallecheth Gate fell to Shuppim and Hosah, with guards stationed at every watch. The Septuagint agrees with the Masoretic Text in most of its wording, matching 10 of the 11 words, although it presents the information in a different order and structure. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, as they align with the Masoretic Text's account.
לְשֻׁפִּ֤ים וּלְחֹסָה֙ לַֽמַּעֲרָ֔ב עִ֚ם שַׁ֣עַר שַׁלֶּ֔כֶת בַּֽמְסִלָּ֖ה הָעוֹלָ֑ה מִשְׁמָ֖ר לְעֻמַּ֥ת מִשְׁמָֽר׃
10 of the 11 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 26:16
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.
שֻׁפִּים (Shuppiym) refers to a plural form meaning 'serpents' and is associated with an Israelite named Shuppim, a descendant of Benjamin. He is mentioned in 1 Chronicles 7:12 and 26:16, where he is noted as a doorkeeper and a Merarite Levite. The term also connects to an unused noun related to serpents.
שֻׁפִּים n.pr.m.
appar.
doorkeeper
base
H8206 שֻׁפִּים
8206 Shuppiym shoop-peem'
plural of an unused noun from the same as 8207 and meaning
the same; serpents; Shuppim, an Israelite:--Shuppim.
see HEBREW for 08207
שֻׁפִּים (shup.pim) — Shuppim.
A man of the tribe of Benjamin living at the time of Egypt and Wilderness, first mentioned at 1Ch.7.12;
son of: Ir (H5893);
brother of: Huppim (H2650) and Maacah (H4601M)
§ Shuppim = "serpents"
1) son of Iri or Ir, grandson of Bela, and great grandson of Benjamin
2) a Merarite Levite, son of Hosah, and in charge of the West Gate of the temple in the time of David
שֻׁפִּים (shup.pim) — Shuppim.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.26.16
§ Shuppim = "serpents"
1) son of Iri or Ir, grandson of Bela, and great grandson of Benjamin
2) a Merarite Levite, son of Hosah, and in charge of the West Gate of the temple in the time of David
Prep | N-proper — Preposition · noun proper masculineHR/Npm
(serpents). In the genealogy of Benjamin "Shuppim and Huppim, the children of Ir," are reckoned in (1 Chronicles 7:12) It is the same as Iri the son of Bela the son of Benjamin, so that Shuppim was the great-grandson of Benjamin.
חֹסָה (Chocah) refers to both a personal name and a geographical location. It denotes a Levitical doorkeeper of the temple and a place in the tribe of Asher, meaning 'refuge.' The entries consistently identify it as a name associated with an Israelite and a specific location in Palestine.
חֹסָה
n.pr.m. (refuge)—name of one of the Levitical doorkeepers of the temple
n.pr.loc. place in the tribe of Asher
base
H2621 חֹסָה
2621 Chocah kho-saw'
from 2620; hopeful; Chosah, an Israelite; also a place in
Palestine:--Hosah.
see HEBREW for 02620
חֹסָה (cho.sah) — Hosah.
§ Hosah = "refuge"
a place in Asher
חֹסָה (cho.sah) — Hosah.
A man living at the time of Divided Monarchy, first mentioned at 1Ch.16.38;
father of: Shimri (H8113I), Hilkiah (H2518J), Tebaliah (H2882), Zechariah (H2148F)
§ Hosah = "refuge"
1) a Levitical doorkeeper of the temple
2) a place in Asher
Conj | Prep | N-proper — Conjunction · preposition · noun proper masculineHC/R/Npm
ho'-sa (chocah): A city on the border of Asher, in the neighborhood of Tyre (Jos 19:29). Septuagint reads Iaseiph, which might suggest identification with Kefr Yasif, to the Northeast of Acre. Possibly, however, as Sayce (HCM, 429) and Moore (Judges, 51) suggest, Hosah may represent the Assyrian Usu. Some scholars think that Usu was the Assyrian name for Palaetyrus. If "the fenced city of Tyre" were that on the island, while the city on the mainland lay at Ras el-`Ain, 30 stadia to the South (Strabo xvi.758), this identification is not improbable.
Hosah
Refuge. (1.) A place on the border of the tribe of Asher (Josh. 19:29), a little to the south of Zidon.
(2.) A Levite of the family of Merari (1 Chr. 16:38).
a Merarite Levite, chosen by David to be one of the first doorkeepers to the ark after its arrival in Jerusalem. (1 Chronicles 16:38) (B.C. 1014.)
trusting
מַעֲרָב (ma'arav) means 'west' or 'place of sunset.' It is derived from a root meaning 'shading' and refers specifically to the western region associated with the evening sun. The term appears in contexts relating to direction and location.
מַעֲרָב n.[m.] west (late) (place of sunset)
base
H4628 מַעֲרָב west (late) (place of sunset)
4628 ma`arab mah-ar-awb'
or (feminine) maearabah {mah-ar-aw-baw'}; from 6150, in the
sense of shading; the west (as a region of the evening
sun):--west.
see HEBREW for 06150
מַעֲרָב (ma.a.rav) — west.
setting place, west, westward
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
(1) Usually (yam), "sea" because the Mediterranean lies to the West of Palestine; not usually in figurative expressions; but compare Ho 11:10.
(2) Often (ma`arabh); compare Arabic (gharb), and (maghrib), "west" (maghrib-ush-shems), or simply (maghrib), "sunset."
(3) (mebho' ha-chemesh), "entrance of the sun," (mabho', bo'), "to come in." (Just as mizrach, is the rising of the sun, or east, so mabho' (or ma'arabh], is the setting of the sun, or west: "From the rising of the sun (mizrach-shemesh) unto the going down (mabho) thereof" (Ps 50:1; compare 113:3; Mal 1:11).)
(4) (dusme, from duo), "to enter," "sink," "set." The Greek usage is parallel to the Hebrew just cited: "Many shall come from the east anatole, "rising") and the…
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
be-sid': Near to, or close to (Ps 23:2). It is often used to refer to the mental state, to the derangement of the mind (existemi, Mr 3:21; Ac 26:24 the King James Version). Or it may refer to the condition of being out of the ordinary course of the life. A life consecrated to God and spent in the interest of humanity is so designated (2Co 5:13). It has the sense also of a state of being out of one's usual mind, but not of mental derangement, occasioned by something that causes amazement or ast onishment (Mr 5:42). Or it may refer to a state in which one is not conscious of present conditions, but is rapt in vision (
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-ms — Noun common · masculine singular constructHNcmsc
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…
שַׁלֶּ֫כֶת (Shalleketh) refers to a gate in Jerusalem, specifically one of the temple gates located on the west side. The term is linked to the idea of 'overthrow' and is mentioned in 1 Chronicles 26:16. The word is closely related to another term, שַׁלַּכֶת (Shallecheth), indicating its specific function or meaning.
שַׁלֶּ֫כֶת n.pr. of a temple-gate, W. side (? gate of casting forth; yet cf. Kit);—1 Ch 26:16.
done
H7996 שַׁלֶּ֫כֶת
7996 Shalleketh shal-leh'-keth
the same as 7995; Shalleketh, a gate in
Jerusalem:--Shalleketh.
see HEBREW for 07995
שַׁלֶּ֫כֶת (shal.le.khet) — Shallecheth.
§ Shallecheth = "overthrow"
one of the temple gates on the west side
N-proper — Noun properHNpl
מְסִלָּה (mesillah) means 'highway' and refers to a thoroughfare, which can be literal, like a public road, or figurative, such as a path or course. It is derived from the root word for 'to tread' or 'to walk' (H5549). The entries consistently emphasize its meaning related to roads and pathways.
מְסִלָּה n.f. highway
base
H4546 מְסִלָּה highway
4546 mcillah mes-il-law'
from 5549; a thoroughfare (as turnpiked), literally or
figuratively; specifically a viaduct, a staircase:--causeway,
course, highway, path, terrace.
see HEBREW for 05549
מְסִלָּה (me.sil.lah) — highway.
highway, raised way, public road
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
hi'-wa.
See ROAD; WAY.
Highway
A raised road for public use. Such roads were not found in Palestine; hence the force of the language used to describe the return of the captives and the advent of the Messiah (Isa. 11:16; 35:8; 40:3; 62:10) under the figure of the preparation of a grand thoroughfare for their march.
During their possession of Palestine the Romans constructed several important highways, as they did in all countries which they ruled.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Art | V-Qal — Particle · verb qal participle (active) feminine singularHTd/Vqrfsa
מִשְׁמָר (mishmar) refers to a place of confinement, such as a prison or jail, and also denotes a guard or watch. It can imply both a physical location for custody and the act of guarding or observing. The word is derived from a root meaning to guard, and it encompasses concepts of diligence and observance.
מִשְׁמָר n.[m.] place of confinement, gaol, prison; late, guard, watch, observance
base
H4929 מִשְׁמָר place of confinement, gaol, prison; late, guard, watch, observance
4929 mishmar mish-mawr'
from 8104; a guard (the man, the post or the prison); a
deposit (fig.); also (as observed) a usage (abstr.), or an
example (concr.):--diligence, guard, office, prison, ward,
watch.
see HEBREW for 08104
מִשְׁמָר (mish.mar) — custody.
1) place of confinement, prison, guard, jail, guard post, watch, observance
1a) jail, prison, guard-house
1b) guard, guard post, act of guarding
1c) observances
N-ms — Noun common · masculine singular absoluteHNcmsa
gard:
(1) sar ha-Tabbachim, "captain of the guard," literally, "slaughterers" (Ge 37:36; 39:1; 40:3,1; 41:10,12); rabh Tabbachim (2Ki 25:8,11,20; Jer 39:9, etc.); rabh tabbachayyah (Da 2:14); ratsim, "guard," the King James Version "footmen" (1Sa 22:17); sare ha-ratsim, "chief of the guard" the King James Version "captains of the guard" (1Ki 14:27); ta' ha-ratsim, "guard-chamber" (1Ki 14:28; compare Eze 40:21, etc., where "lodges" are "guardrooms"; see A.B.…
Guard
(1.) Heb. tabbah (properly a “cook,” and in a secondary sense “executioner,” because this office fell to the lot of the cook in Eastern countries), the bodyguard of the kings of Egypt (Gen. 37:36) and Babylon (2 Kings 25:8; Jer. 40:1; Dan. 2:14).
(2.) Heb. rats, properly a “courier,” one whose office was to run before the king’s chariot (2 Sam. 15:1; 1 Kings 1:5). The couriers were also military guards (1 Sam. 22:17; 2 Kings 10:25). They were…
→ See WATCHMAN
עֻמָּה (ummah) refers to a concept of juxtaposition, primarily functioning as a preposition. It conveys meanings such as 'close by,' 'side by side,' and 'corresponding to.' The word is derived from a root meaning 'conjunction' and emphasizes proximity or agreement.
[עֻמָּה] n.f. juxtaposition, but only in st. c. with force of prep. close by, side by side with, parallel to, agreeing with, corresponding to
base
H5980 [עֻמָּה] juxtaposition, but only in st. c. with force of prep. close by, side by side with, parallel to, agreeing with, corresponding to
5980 `ummah oom-maw'
from 6004; conjunction, i.e. society; mostly adverb or
preposition (with prepositional prefix), near, beside, along
with:--(over) against, at, beside, hard by, in points.
see HEBREW for 06004
עֻמָּה (um.mah) — close.
1) juxtaposition
1a) used only as a prep
1a1) close by, side by side with, alongside of, parallel with
1a2) agreeing with, corresponding to, exactly as, close beside
1a3) correspondingly to
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
si'-de (Side): An ancient town of Pamphylia, occupying a triangular promontory on the coast. It was one of the towns to which a letter favorable to the Jews was sent by the Roman consul Lucius (1 Macc 15:23). The town seems to have been of considerable antiquity, for it had existed long before it fell into the possession of Alexander the Great, and for a time it was the metropolis of Pamphylia. Off the coast the fleet of Antiochus was defeated by the Rhodians. During the 1st century, Side was noted as one of the chief ports of pirates who disposed of much of their booty there. The ruins of the city, which are now very extensive, bear the name Eski Adalia, but among them there are no occupied houses. The two harbors protected by a sea wall may still be traced, but they are now filled with sand. The wall on the land side of the city was provided with a gate which was protected with round…
a city on the coast of Pamphylia, 10 or 12 miles to the east of the river Eurymedon. It is mentioned in 1 Macc. 15:23, and was a colony of Cumaeans.
מִשְׁמָר (mishmar) refers to a place of confinement, such as a prison or jail, and also denotes a guard or watch. It can imply both a physical location for custody and the act of guarding or observing. The word is derived from a root meaning to guard, and it encompasses concepts of diligence and observance.
מִשְׁמָר n.[m.] place of confinement, gaol, prison; late, guard, watch, observance
base
H4929 מִשְׁמָר place of confinement, gaol, prison; late, guard, watch, observance
4929 mishmar mish-mawr'
from 8104; a guard (the man, the post or the prison); a
deposit (fig.); also (as observed) a usage (abstr.), or an
example (concr.):--diligence, guard, office, prison, ward,
watch.
see HEBREW for 08104
מִשְׁמָר (mish.mar) — custody.
1) place of confinement, prison, guard, jail, guard post, watch, observance
1a) jail, prison, guard-house
1b) guard, guard post, act of guarding
1c) observances
N-ms — Noun common · masculine singular absoluteHNcmsa
gard:
(1) sar ha-Tabbachim, "captain of the guard," literally, "slaughterers" (Ge 37:36; 39:1; 40:3,1; 41:10,12); rabh Tabbachim (2Ki 25:8,11,20; Jer 39:9, etc.); rabh tabbachayyah (Da 2:14); ratsim, "guard," the King James Version "footmen" (1Sa 22:17); sare ha-ratsim, "chief of the guard" the King James Version "captains of the guard" (1Ki 14:27); ta' ha-ratsim, "guard-chamber" (1Ki 14:28; compare Eze 40:21, etc., where "lodges" are "guardrooms"; see A.B.…
Guard
(1.) Heb. tabbah (properly a “cook,” and in a secondary sense “executioner,” because this office fell to the lot of the cook in Eastern countries), the bodyguard of the kings of Egypt (Gen. 37:36) and Babylon (2 Kings 25:8; Jer. 40:1; Dan. 2:14).
(2.) Heb. rats, properly a “courier,” one whose office was to run before the king’s chariot (2 Sam. 15:1; 1 Kings 1:5). The couriers were also military guards (1 Sam. 22:17; 2 Kings 10:25). They were…
→ See WATCHMAN