1 Chronicles 4:12 — Word Study
WLCוְאֶשְׁתּ֗וֹן הוֹלִ֞יד אֶת־ בֵּ֤ית רָפָא֙ וְאֶת־ פָּסֵ֔חַ וְאֶת־ תְּחִנָּ֖ה אֲבִ֣י עִ֣יר נָחָ֑שׁ אֵ֖לֶּה אַנְשֵׁ֥י רֵכָֽה׃ ס
BSA◂EshtonʼEshtôwn [an Israelite from the tribe of Judah] was the father ofyâlad■ [in a literal sense, begetting] Beth-raphaBêyth Râphâʼ [house of healing] of PaseahPâçêach [lame, halting] and of TehinnahTᵉchinnâh△ [supplication, prayer] the fatherʼâb [ancestor, progenitor] of Ir-nahashʻÎyr Nâchâsh [city of the serpent] Theseʼêl-leh [specific individuals] of RecahRêkâh [a place in Judah, near Jerusalem]
| Greek | English | Parsing |
|---|---|---|
| וְאֶשְׁתּ֗וֹן | and Eshton | Conjunction, noun proper masculine |
| הוֹלִ֞יד | he fathered | Verb, Hiphil, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| בֵּ֤ית | Beth- | Noun common, masculine singular construct |
| רָפָא֙ | Rapha | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| פָּסֵ֔חַ | Paseah | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| תְּחִנָּ֖ה | Tehinnah | Noun proper masculine |
| אֲבִ֣י | [the] father of | Noun common, masculine singular construct |
| עִ֣יר | Ir- | Noun proper |
| נָחָ֑שׁ | nahash | Noun proper |
| אֵ֖לֶּה | these | Particle |
| אַנְשֵׁ֥י | [were] [the] men of | Noun common, masculine plural construct |
| רֵכָֽה׃ ס | Recah | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Eshton was the father of Beth-rapha, of Paseah, and of Tehinnah the father of Ir-nahash. These were the men of Recah. |
| KJV | And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Ir-nahash. These are the men of Rechah. |
| ASV | And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Ir-nahash. These are the men of Recah. |
| YLT | And Eshton begat Beth-Rapha, and Paseah, and Tehinnah father of Ir-Nahash; these [are] men of Rechah. |
| WEB | Eshton became the father of Beth Rapha, Paseah, and Tehinnah the father of Ir Nahash. These are the men of Recah. |
| BBE | And Eshton was the father of Bethrapha and Paseah and Tehinnah, the father of Ir-nahash. These are the men of Recah. |
Where they part company is in the rendering of the verb הוֹלִ֞יד — see How Translations Differ.
The sentence contains a main clause followed by several subordinate phrases detailing Eshton's children and concluding with a summary statement.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶשְׁתּוֹן
verbיָלַד
The sentence as the grammar sees it Open the tree ›
1 of 15 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 4:12
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 Genealogy of Judahgenerated
1 Chronicles 4:12 provides a brief genealogy highlighting Eshton and his children, emphasizing the importance of lineage in Israel's history. This verse is part of a larger section that traces the descendants of Judah, showcasing their roles and connections within the nation. The genealogical lists serve to establish heritage and identity among the tribes of Israel.
Cross References
The Key Word — אֶשְׁתּוֹן, ve.'esh.Tongenerated
The name אֶשְׁתּוֹן (*Eshton*) refers to a man from the tribe of Judah, specifically mentioned in the genealogical records. The parsing indicates that it is a proper masculine noun, suggesting a specific individual rather than a common term.
Eshton is noted as the father of several sons, including Beth-rapha, Paseah, and Tehinnah, which connects him to significant figures in the tribe of Judah. The additional information in the brackets helps clarify his role and significance within the context of Israel's history.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses fathered to translate the Hebrew verb הוֹלִ֞יד (*ho.Lid*).
Sentence Structuregenerated
The main verb of the verse is הוֹלִ֞יד, he fathered, which governs the entire clause. The structure includes several noun phrases that list the children of Eshton, indicating a clear lineage.
The word order emphasizes Eshton as the subject, followed by the direct objects representing his children. This structure is typical in genealogical contexts, where the lineage is the focus.
Septuagint Backgroundgenerated
The Septuagint translates אֶשְׁתּוֹן as ασσαθων, indicating a direct correspondence with the Hebrew name. This choice reflects a straightforward transliteration rather than a semantic interpretation.
This approach in the Septuagint aligns with its general practice of maintaining the names from the Hebrew text, allowing for continuity in the genealogical record.
In plain words — the whole versegenerated
1 Chronicles 4:12 lists Eshton as the father of Beth-rapha, Paseah, and Tehinnah, who is the father of Ir-nahash. This verse highlights the family connections within the tribe of Judah.
Frequently Asked Questionsgenerated
Eshton was an Israelite from the tribe of Judah, mentioned in the genealogies of 1 Chronicles as the father of several notable descendants.
Beth-rapha means 'house of healing,' indicating a place or a family associated with healing.
Genealogies serve to establish heritage, identity, and the fulfillment of God's promises through specific lineages in Israel's history.
The men of Recah are the descendants of Eshton, highlighting their connection to the tribe of Judah and their role in Israel's history.
Reflection Questionsgenerated
- How does understanding the genealogy of Eshton help us appreciate the history of the tribe of Judah?
- What significance do the names of Eshton's children hold in the context of Israel's narrative?
- In what ways can genealogies inform our understanding of God's promises throughout the Bible?
- How might the story of Eshton and his descendants encourage us in our own family histories?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Chronicles 4:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Eshton begat Bethrapha,.... Or the family of Rapha: and Paseah, and Tehinnah the father of Irnahash; or the city of Nahash; Tehinnah seems to have been the prince or governor of a city, so
Read John Gill on 1 Chronicles 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Chelub the brother of Shuah begat Mehir, which was the father of Eshton. No JFB commentary on these verses.
Read Robert Jamieson on 1 Chronicles 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom these are sprung the present inhabitants of Rechah, a town not elsewhere mentioned.
Read Matthew Poole on 1 Chronicles 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 4:12 And Eshton begat Bethrapha, and Paseah, and Tehinnah the father of Irnahash. These [are] the men of Rechah.Ver. 12. These are the men of Rechah.] This, Lyra taketh to be the name of a place: others render it teneros vel nobiles, these were gentlemen or nobles.
Read John Trapp on 1 Chronicles 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11-12) A fragment relating to the “men of Rechah,” a name which occurs nowhere else, and for which Rechab appears a plausible correction. So the Vat., LXX. Ñç÷Üâ. Compare 1 Chronicles 2:55, where the Sopherim of Jabez are called Rechabites, and see Notes on the passage. These Rechabites united with the Salmaite branch of Hurites; and Hur was a son of Caleb, 1 Chronicles 2:19. Hence it is likely that the Chelub of 1 Chronicles 4:11 is identical with the Caleb-Chelubai of 1 Chronicles 2, who represents a main division of the Hezronites. Others suppose that the epithet, “brother of Shuah” (Shuhah), is meant to obviate this identification. The other names in this short section are wholly…
Read Charles John Ellicott on 1 Chronicles 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. These are the men of Rechah.] "These are the men of the great Sanhedrin." - T.
Read AdamClarke on 1 Chronicles 4 →CambridgeThe Cambridge Bible for Schools and Colleges12. These are the men of Rechah] LXX. (B), the men of Rechab; cp. 1 Chronicles 2:55, note. Targ. the men of the Great Synagogue, reading perhaps rabbah (“great”) for Rechah.
Read Cambridge on 1 Chronicles 4 →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
Eshton was the father of Beth-rapha, of Paseah, and of Tehinnah the father of Ir-nahash. These were the men of Recah.
Eshton became the father of Beth Rapha, Paseah, and Tehinnah the father of Ir Nahash. These are the men of Recah.
Eshton was the father of Beth-rapha, of Paseah, and of Tehinnah the father of Ir-nahash. These were the men of Recah.
Eshton was the father of Beth-Rapha, Paseah, and Tehinnah, the father of Ir Nahash. These were the men of Recah.
Tyndale line
And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Ir-nahash. These are the men of Rechah.
And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Ir-nahash. These are the men of Recah.
And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Ir-nahash. These are the men of Recah.
And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Ir-nahash. These are the men of Rechah.
And Eshton begate Beth-rapha, and Paseah, and Tehinnah the father of the citie of Nahash: these are the men of Rechah.
Strictly literal
And Eshton begot Bethrapha, and Paseah, and Tehinnah the father of the city of Nahash: these were the men of Rechah.
And Eshton begat Beth-Rapha, and Paseah, and Tehinnah father of Ir-Nahash; these [are] men of Rechah.
And Eshton begot Beth-Rapha, and Paseah, and Tehinnah father of Ir-Nahash; these [are] men of Rechah.
And Eshthon begat Beth-rapha, and Passeach, and Techinnah the father of 'Irnachash. These are the men of Rechah.
Eshton became the father of Beth Rapha, Paseah, and Tehinnah, the father of Ir Nahash. These were men who lived in Rekah.
From the Latin
And Esthon beget Bethrapha, and Phesse, and Tehinna father of the city of Naas: these are the men of Recha.
Simplified
Eshton was the father of Beth Rapha, Paseah, and Tehinnah, the father of Ir Nahash. These were the men of Recah.
And Eshton was the father of Bethrapha and Paseah and Tehinnah, the father of Ir-nahash. These are the men of Recah.
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 provides the primary wording for this verse, while the Septuagint matches 10 of the 15 words closely with some variations in word order. Both texts agree on the essential names and relationships presented.
וְאֶשְׁתּ֗וֹן הוֹלִ֞יד אֶת־ בֵּ֤ית רָפָא֙ וְאֶת־ פָּסֵ֔חַ וְאֶת־ תְּחִנָּ֖ה אֲבִ֣י עִ֣יר נָחָ֑שׁ אֵ֖לֶּה אַנְשֵׁ֥י רֵכָֽה׃ ס
10 of the 15 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 4:12
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.
אֶשְׁתּוֹן (Eshton) refers to a man from the tribe of Judah, noted in the context of the Divided Monarchy. He is identified as a descendant of Caleb and has connections to several other figures, including his father Mehir and his son Beth-rapha. The name may imply a meaning of 'effeminate,' but this is not universally agreed upon.
אֶשְׁתּוֹן n.pr.m. a man of Judah
base
H850 אֶשְׁתּוֹן
850 'Eshtown esh-tone'
probably from the same as 7764; restful; Eshton, an
Israelite:--Eshton.
see HEBREW for 07764
אֶשְׁתּוֹן (esh.ton) — Eshton.
A man of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ch.4.11;
son of: Mehir (H4243);
father of: Beth-rapha (H1051), Paseah (H6454), Tehinnah (H8468)
§ Eshton = "effeminate"
a descendant of Caleb of tribe of Judah
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
esh'-ton ('eshton, "uxorious"):
A name found in the genealogical table of Judah (1Ch 4:12).
(effeminate), a name which occurs in the genealogies of Judah. (1 Chronicles 4:11,12)
→ Son of Mehir 1Ch 4:11,12
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בֵּית רָפָא n.pr.loc.? in Judah; as n.pr.m. 1 Ch 4:12.
done
H1051 בֵּית רָפָא
1051 Beyth Rapha' bayth raw-faw'
from 1004 and 7497; house of (the) giant; Beth-Rapha, an
Israelite:--Beth-rapha.
see HEBREW for 01004
see HEBREW for 07497
בֵּית רָפָא (bet ra.pah) — Beth-rapha.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Eshton (H0850);
brother of: Paseah (H6454) and Tehinnah (H8468)
§ Beth-rapha = "house of healing"
the son of Eshton
N-proper — Noun common · masculine singular constructHNcmsc
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית רָפָא n.pr.loc.? in Judah; as n.pr.m. 1 Ch 4:12.
done
H1051 בֵּית רָפָא
1051 Beyth Rapha' bayth raw-faw'
from 1004 and 7497; house of (the) giant; Beth-Rapha, an
Israelite:--Beth-rapha.
see HEBREW for 01004
see HEBREW for 07497
בֵּית רָפָא (bet ra.pah) — Beth-rapha.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Eshton (H0850);
brother of: Paseah (H6454) and Tehinnah (H8468)
§ Beth-rapha = "house of healing"
the son of Eshton
HNpm — Noun proper masculineHNpm
Rapha
Tall. (1.) A Benjamite, the son of Binea (1 Chr. 8:2, 37), a descendant of Saul. (2.) Margin of 1 Chr. 20:4, 6, where “giant” is given in the text.
(tall). Son of Binea, among the descendants of Saul. (1 Chronicles 8:37) One of Benjamin’s descendants. (1 Chronicles 8:2)
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
פָּסֵחַ (Paseach) means "limper" and refers to a man from the tribe of Judah. He is noted as the father of Jehoiada, a wall-builder in Nehemiah, and is linked to a family of temple slaves returning from exile. The name appears in contexts related to the Exile and Return, specifically in 1 Chronicles, Ezra, and Nehemiah.
פָּסֵחַ n.pr.m. (limper)
in Judah
head of post-ex. family
father of wall-builder
base
H6454 פָּסֵחַ
6454 Paceach paw-say'-akh
from 6452; limping; Paseach, the name of two
Israelites:--Paseah, Phaseah.
see HEBREW for 06452
פָּסֵחַ (pa.se.ach) — Paseah.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Eshton (H0850);
brother of: Beth-rapha (H1051) , Tehinnah (H8468)
§ Paseah or Phaseah = "limper"
1) son of Eshton of the tribe of Judah
2) ancestor of a family of temple slaves who returned from exile with Zerubbabel
3) father of Jehoiada, one who helped repair the wall of Jerusalem in the time of Nehemiah
פָּסֵחַ (pa.se.ach) — Paseah.
A man living at the time of Exile and Return, first mentioned at Ezr.2.49
§ Paseah or Phaseah = "limper"
1) son of Eshton of the tribe of Judah
2) ancestor of a family of temple slaves who returned from exile with Zerubbabel
3) father of Jehoiada, one who helped repair the wall of Jerusalem in the time of Nehemiah
פָּסֵחַ (pa.se.ach) — Paseah.
N-proper — Noun proper masculineHNpm
(lame). Son of Eshton, in an obscure fragment of the genealogies of Judah. (1 Chronicles 4:12) The "sons of Paseah" were among the Nethinim who returned with Zerubbabel. (Ezra 2:49)
passing over; halting
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
תְּחִנָּה (tchinnah) refers to a male name, specifically Tehinnah, an Israelite from the tribe of Judah mentioned in 1 Chronicles 4:12. The name is linked to the meaning 'supplication.' He is noted as the son of Eshton and the father of Ir-nahash.
תְּחִנָּה n.pr.m. one in the line of Judah 1 Ch 4:12.
done
H8468 תְּחִנָּה
8468 Tchinnah tekh-in-naw'
the same as 8467; Techinnah, an Israelite:--Tehinnah.
see HEBREW for 08467
תְּחִנָּה (te.chin.nah) — Tehinnah.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Eshton (H0850);
brother of: Beth-rapha (H1051) and Paseah (H6454);
father of: Ir-nahash (H5904)
§ Tehinnah = "supplication"
a Judaite, son of Eshton and father of Ir-Nahash
N-proper — Noun proper masculineHNpm
te-hin'-a (techinnah, "supplication"; Codex Vaticanus Thaiman; Codex Alexandrinus Thana; Lucian, Theenna): "The father of the city Nahash" (1Ch 4:12). The verse seems to refer to some post-exilic Jewish settlement, but is utterly obscure.
(supplication), the father or founder of Ir-nahash, the city of Nahash, and son of Eshton. (1 Chronicles 4:12) (B.C. about 1083.)
entreaty; a favor
→ Son of Eshton 1Ch 4:12
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
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…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
HNpl — Noun properHNpl
(city). (1 Chronicles 7:12) [IRI]
watchman; city; vision
→ A Benjamite 1Ch 7:12
נָחָשׁ (Nachash) refers to a king of the Ammonites during the time of King Saul and is also the name of two persons, including the father of Abigail. The term translates to 'serpent' and is associated with a city named Ir-nahash. The entries consistently highlight its connections to the Ammonite lineage and its significance in the Old Testament.
נָחָשׁ n.pr.m.
king of Ammon
father of Abigail and Zeruiah
giving name to a city
base
H5176 נָחָשׁ
5176 Nachash naw-khawsh'
the same as 5175; Nachash, the name of two persons apparently
non-Israelite:--Nahash.
see HEBREW for 05175
נָחָשׁ (na.chash) — Nahash.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 1Sa.11.1
§ Nahash = "serpent"
1) a king of the Ammonites during the time of king Saul
2) the father of Abigail, the mother of Amasa, the commander of Absalom's army
נָחָשׁ (na.chash) — Nahash.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 2Sa.10.2;
father of: Hanun (H2586)
§ Nahash = "serpent"
1) a king of the Ammonites during the time of king Saul
2) the father of Abigail, the mother of Amasa, the commander of Absalom's army
נָחָשׁ (na.chash) — Nahash.
A woman living at the time of United Monarchy, only mentioned at 2Sa.17.25;
wife of: Jesse (H3448H);
mother of: David (H1732), Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Nethanel (H5417H), Raddai (H7288), Ozem (H0684), Zeruiah (H6870), Abigail (H0026H)(?) and Elihu (H0453J)
HNpl — Noun properHNpl
na'-hash (nachash, "serpent"; Naas):
(1) The father of Abigail and Zeruiah, the sisters of David (2Sa 17:25; compare 1Ch 2:16). The text in 2 S, where this reference is made, is hopelessly corrupt; for that reason there are various explanations. The rabbis maintain that Nahash is another name for Jesse, David's father. Others think that Nahash was the name of Jesse's wife; but it is not probable that Nahash could have been the name of a woman. Others explain the passage by making Nahash the first husband of Jesse's wife, so that Abigail and Zeruiah were half-sisters to King David.
(2) A king of Ammon, who, at the very beginning of Saul's reign, attacked Jabesh-gilead so successfully, that the inhabitants sued for peace at almost any cost, for they were willing to pay tribute and…
Nahash
Serpent. (1.) King of the Ammonites in the time of Saul. The inhabitants of Jabesh-Gilead having been exposed to great danger from Nahash, sent messengers to Gibeah to inform Saul of their extremity. He promptly responded to the call, and gathering together an army he marched against Nahash. “And it came to pass that they which remained were scattered, so that two of them [the Ammonites] were not left together” (1 Sam. 11:1-11).
(2.) Another king of the Ammonites of the same name is mentioned, who showed kindness to David during his wanderings (2 Sam. 10:2). On his death David sent an embassy of sympathy to Hanun, his son and successor, at Rabbah Ammon, his capital. The grievous insult which was put upon these ambassadors led to a war against the Ammonites, who, with…
(serpent). King of the Ammonites who dictated to the inhabitants of Jabesh-gilead that cruel alternative of the loss of their right eyes or slavery which roused the swift wrath of Saul, and caused the destruction of the Ammonite force. (1 Samuel 11:2-11) (B.C. 1092.) "Nahaph" would seem to have been the title of the king of the Ammonites rather than the name of an individual. Nahash the father of Hanun had rendered David some special and valuable service, which David was anxious for an opportunity of requiting. (2 Samuel 10:2) A person mentioned once only-- (2 Samuel 17:25) --in stating the parentage of Amasa, the commander-in-chief of Absalom’s army. Amasa is there said to have been the son of a certain Ithra by Abigail…
1. A king of the Ammonites, defeated by Saul while besieging Ramothgilead, 1Sa 11:1-15. He, or as some think, his son of the same name, was on friendly terms with David, 2Sa 10:2
2. The father of Zeruiah and Abigail, David’s half-sisters, 2Sa 17:25 1Ch 2:13-16. Nahash, however, may have been another name for Jesse; or possibly the name of his wife.
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — 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…
רֵכָבִי (rekhavi) is an adjective meaning 'Rechabite,' referring to an inhabitant of Rechar, a place in Judah. It is derived from רֵכָב (rekhab), which relates to softness. The term is associated with a group mentioned in 2 Kings 10:15, linked to Jonadab, the son of Hammath.
ref
H7397a רֵכָבִי adj. gent. of רֵכָב H7397b רֵכָה in Judah
7397 Rekah ray-kaw'
probably feminine from 7401; softness; Rekah, a place in
Palestine:--Rechah.
see HEBREW for 07401
רֵכָבִי (re.kha.vi) — Rechabite.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.10.15;
son of: Hammath (H2575B);
father of: Jonadab (H3082)
Group of re.khav (רֵכָב "Rechab" H7394H)
Rechabite = inhabitant of Rechar
inhabitant of Rechar, a place in Judah
perhaps the village of 'Rashiah' 3 miles (5 km) south of Jerusalem
רֵכָה (re.khah) — Recah.
§ Rechah = "uttermost part"
a place in Judah
perhaps the village of 'Rashiah' 3 miles (5 km) south of Jerusalem
N-proper — Noun properHNpl
re'-ka (rekhah; Codex Vaticanus Rhechab; Codex Alexandrinus Rhepha; the King James Version Rechah): In 1Ch 4:12 certain persons are described as "the men of Recah," but there is absolutely no information either about the place or its position.