1 Kings 20:30 — Word Study
WLCוַיָּנֻ֨סוּ הַנּוֹתָרִ֥ים׀ אֲפֵקָה֮ אֶל־ הָעִיר֒ וַתִּפֹּל֙ הַחוֹמָ֔ה עַל־ עֶשְׂרִ֨ים וְשִׁבְעָ֥ה אֶ֛לֶף אִ֖ישׁ הַנּוֹתָרִ֑ים וּבֶן־ הֲדַ֣ד נָ֔ס וַיָּבֹ֥א אֶל־ הָעִ֖יר חֶ֥דֶר בְּחָֽדֶר׃ ס
BSAThe rest of themyâthar [remaining, who were left] flednûwç▸ [ran away quickly, escaped] intoʼêl the cityʻîyr [town, urban area] of AphekʼĂphêq [a place of enclosure] where the wallchôwmâh [barrier, fortification] fellnâphal▸ [collapsed, came down] onʻal twenty-sevenʻesrîym thousandʼeleph [27,000, a large number] of the remainingyâthar menʼîysh [people, individuals] Ben-hadadBen-Hădad [son of the false god Hadad] also flednûwç■ [ran away, escaped] to the cityʻîyr [town, urban area] and hidbôwʼ▸ [concealed himself, went into hiding] inʼêl an inner roomcheder [chamber, private quarters, a private room or chamber]
| Greek | English | Parsing |
|---|---|---|
| וַיָּנֻ֨סוּ | and they fled | Verb, Qal, sequential imperfect third person masculine plural |
| הַנּוֹתָרִ֥ים׀ | the [ones who] remained | Particle, verb niphal participle (active) masculine plural |
| אֲפֵקָה֮ | Aphek towards | Noun proper, suffix |
| אֶל־ | into | Preposition |
| הָעִיר֒ | the city | Particle, noun common feminine singular absolute |
| וַתִּפֹּל֙ | and it fell | Verb, Qal, sequential imperfect third person feminine singular |
| הַחוֹמָ֔ה | the wall | Particle, noun common feminine singular absolute |
| עַל־ | on | Preposition |
| עֶשְׂרִ֨ים | twenty | Noun common, masculine plural absolute |
| וְשִׁבְעָ֥ה | and seven | Conjunction, noun common both singular absolute |
| אֶ֛לֶף | thousand | Noun common, both singular absolute |
| אִ֖ישׁ | man | Noun common, masculine singular absolute |
| הַנּוֹתָרִ֑ים | who remained | Particle, verb niphal participle (active) masculine plural |
| וּבֶן־ | and Ben | Conjunction, noun proper masculine |
| הֲדַ֣ד | Hadad | Noun proper masculine |
| נָ֔ס | he fled | Verb, Qal, perfect third person masculine singular |
| וַיָּבֹ֥א | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | into | Preposition |
| הָעִ֖יר | the city | Particle, noun common feminine singular absolute |
| חֶ֥דֶר | a room | Noun common, masculine singular absolute |
| בְּחָֽדֶר׃ ס | in a room | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The rest of them fled into the city of Aphek, where the wall fell on twenty-seven thousand of the remaining men. Ben-hadad also fled to the city and hid in an inner room. |
| KJV | But the rest fled to Aphek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Ben-hadad fled, and came into the city, into an inner chamber. |
| ASV | But the rest fled to Aphek, into the city; and the wall fell upon twenty and seven thousand men that were left. And Ben-hadad fled, and came into the city, into an inner chamber. |
| YLT | And those left flee to Aphek, unto the city, and the wall falleth on twenty and seven chief men who are left, and Ben-Hadad hath fled, and cometh in unto the city, into the innermost part. |
| WEB | But the rest fled to Aphek, into the city; and the wall fell on twenty-seven thousand men who were left. Ben Hadad fled and came into the city, into an inner room. |
| BBE | But the rest went in flight to Aphek, into the town, where a wall came down on the twenty-seven thousand who were still living. And Ben-hadad went in flight into the town, into an inner room. |
Where they part company is הַנּוֹתָרִ֥ים — see How Translations Differ.
The sentence features a main clause followed by a prepositional phrase and a relative clause, indicating the sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנוּס
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 Kings 20:30
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 Battle Against the Arameansgenerated
1 Kings 20:30 describes the aftermath of a fierce battle where the Israelites defeated the Arameans. The remaining soldiers fled to the city of Aphek, where a wall collapsed on many of them. This event highlights the chaos and destruction of war, as well as the desperate actions of those involved. The narrative continues with Ben-hadad, the Aramean king, seeking refuge in the city, illustrating the perilous situation he faced after the defeat.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:25 | To the faithful You show Yourself faithful, to the blameless You show Yourself blameless; |
| 2 | Isaiah 24:18 | Whoever flees the sound of panic will fall into the pit, and whoever climbs from the pit will be caught in the snare. For the windows of heaven are open, and the foundations of the earth are shaken. |
| 3 | Jeremiah 48:44 | “Whoever flees the panic will fall into the pit, and whoever climbs from the pit will be caught in the snare. For I will bring upon Moab the year of their punishment,” declares the LORD. |
| 4 | Amos 2:14–15 | Escape will fail the swift, the strong will not prevail by his strength, and the mighty will not save his life. |
| 5 | Amos 5:19 | It will be like a man who flees from a lion, only to encounter a bear, or who enters his house and rests his hand against the wall, only to be bitten by a snake. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הַנּוֹתָרִ֥ים, ha.no.ta.Rimgenerated
The word יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It conveys the idea of those who survived the battle and had not perished. The parsing as a participle indicates an ongoing state of being, emphasizing the condition of the remaining soldiers after the chaos of battle.
This term can also imply a remnant, highlighting those who were spared amidst the destruction. Its usage here underscores the theme of survival in the face of overwhelming odds.
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 action is governed by the verb וַיָּנֻ֨סוּ, and they fled, which introduces the fleeing soldiers. The structure includes a prepositional phrase indicating their destination, אֶל־ הָעִיר (into the city), followed by a clause detailing what happened next.
The sentence emphasizes the fleeing action, with additional information about the wall's collapse and the fate of Ben-hadad, creating a layered narrative of chaos and desperation.
Septuagint Backgroundgenerated
The Septuagint uses ἔφυγον (ephygon) to translate וַיָּנֻ֨סוּ, indicating a direct translation of the fleeing action. This choice reflects the urgency and immediacy of the soldiers' escape.
The term captures the essence of flight, aligning closely with the Hebrew meaning and emphasizing the perilous situation faced by those fleeing.
In plain words — the whole versegenerated
1 Kings 20:30 tells us that after a fierce battle, the remaining soldiers fled into the city of Aphek. A wall fell on many of them, resulting in significant casualties. Ben-hadad, the king, also fled to the city and hid in a private room, illustrating the desperate situation he faced.
Frequently Asked Questionsgenerated
The remaining soldiers fled into the city of Aphek, where a wall collapsed on many of them, resulting in a large number of casualties.
Ben-hadad was a king of the Arameans, who fled to the city of Aphek after his defeat in battle and sought refuge.
The name Aphek means 'enclosure' and refers to a location that served as a refuge during the battle.
This verse illustrates the chaos of battle, where many soldiers were lost, and even leaders like Ben-hadad were forced to flee for their lives.
Reflection Questionsgenerated
- How do I respond to situations where I feel overwhelmed, like the soldiers fleeing in this verse?
- What does this passage teach about the consequences of conflict and the fragility of life?
- In what ways can I seek refuge in times of trouble, similar to how Ben-hadad sought shelter?
- How can I support others who are facing overwhelming challenges, as the soldiers did in battle?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 20:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the rest fled to Aphek, into the city,.... Which perhaps was in the hands of the Syrians, and was designed for a retreat for them, should they be beaten: and there a wall fell upon twenty seven
Read John Gill on 1 Kings 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys, therefore
Read Robert Jamieson on 1 Kings 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wall, or, the walls, (the singular number for the plural, than which nothing more frequent,) of the city; or of some great castle or fort in or near the city, in which they were now fortifying themselves; or of some part of the city where they lay. Which might possibly happen through natural causes; but most probably was effected by the mighty power of God, then sending some sudden earthquake, or violent storm of wind, which threw down the wall, or walls, upon them; or doing this by the ministry of angels; which cannot be incredible to any man, except to him that denies the truth of all the miracles recorded in the Old and New Testament; which being attested, many of them, by Jews and…
Read Matthew Poole on 1 Kings 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 20:30 But the rest fled to Aphek, into the city; and [there] a wall fell upon twenty and seven thousand of the men [that were] left. And Benhadad fled, and came into the city, into an inner chamber.Ver. 30. But the rest fled to Aphek.] See on 1 Kings 20:26. No place can secure a blasphemer from the divine vengeance. And there a wall fell] By some earthquake, likely, or other immediate hand of God, for their insolency against him. The stones in the wall of Aphek shall sooner turn executioners, than a blasphemous Aramite shall escape unrevenged. At the coronation of Pope Clement V, John, duke of Brittany, with others, were in like sort slain by the fall of a wall at Lyons; Philip…
Read John Trapp on 1 Kings 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) A wall—properly, the wall of the city, whether falling by earthquake, or in the storming of the place, by Israel. The numbers in the text are very large, as in many other instances. It is possible (see Introduction) that there may be corruption, although the same numbers are found in the ancient versions. But the massing in small space of Oriental armies, and the extra ordinary slaughter consequent on it, are well illustrated in history; as, for instance, in the Greek wars with Persia or even our own experience in India.
Read Charles John Ellicott on 1 Kings 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. A wall fell upon twenty and seven thousand] From the first view of this text it would appear that when the Syrians fled to Aphek, and shut themselves within the walls, the Israelites immediately brought all hands, and sapped the walls, in consequence of which a large portion fell, and buried twenty-seven thousand men. But perhaps the hand of God was more immediately in this disaster; probably a burning wind is meant. See at the end of the chapter. 1Kg 20:43. Came into the city, into an inner chamber.] However the passage above may be understood, the city was now, in effect, taken; and Ben-hadad either betook himself with his few followers to the citadel or to some secret…
Read AdamClarke on 1 Kings 20 →CambridgeThe Cambridge Bible for Schools and Colleges30. and there a [R.V. and the] wall fell upon twenty and seven thousand of the [R.V. omits of the] men] The noun is definite in the original, and must refer to the city wall of Aphek. The narrative gives no clue to the cause of the disaster. But the divine promise of victory seems to warrant us in concluding that it was by divine interposition, through an earthquake it may be, that a destruction so tremendous was wrought among the enemy. The small number of Israel could not have availed even for the slaughter of those who fell in the battle. And Ben-hadad fled] He was probably on or near the walls when the great disaster occurred, and in terror gat him to the more central parts of the city.…
Read Cambridge on 1 Kings 20 →Albert Barnes1798–1870Barnes' Notes on the BibleA wall - “The wall,” i. e., the wall of the town. We may suppose a terrific earthquake during the siege of the place, while the Syrians were manning the defenses in full force, which threw down the
Read Albert Barnes on 1 Kings 20 →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 rest of them fled into the city of Aphek, where the wall fell on twenty-seven thousand of the remaining men. Ben-hadad also fled to the city and hid in an inner room.
But the rest fled to Aphek, into the city; and the wall fell on twenty-seven thousand men who were left. Ben Hadad fled and came into the city, into an inner room.
The rest of them fled into the city of Aphek, where the wall fell on twenty-seven thousand of the remaining men. Ben-hadad also fled to the city and hid in an inner room.
The remaining 27,000 ran to Aphek and went into the city, but the wall fell on them. Now Ben Hadad ran into the city and hid in an inner room.
Tyndale line
But the rest fled to Aphek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Ben-hadad fled, and came into the city, into an inner chamber.
But the rest fled to Aphek, into the city; and the wall fell upon twenty and seven thousand men that were left. And Ben-hadad fled, and came into the city, into an inner chamber.
But the rest fled to Aphek, into the city; and the wall fell upon twenty and seven thousand men that were left. And Ben-hadad fled, and came into the city, into an inner chamber.
But the rest fled to Aphek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Ben-hadad fled, and came into the city, into an inner chamber.
But the rest fled to Aphek into the citie: and there fel a wall vpon seuen and twentie thousand men that were left: and Ben-hadad fled into the citie, and came into a secret chamber.
Strictly literal
And the rest fled to Aphek, into the city; and the wall fell on twenty-seven thousand men of them that were left. And Ben-Hadad fled, and came into the city, [from] chamber to chamber.
And those left flee to Aphek, unto the city, and the wall falleth on twenty and seven chief men who are left, and Ben-Hadad hath fled, and cometh in unto the city, into the innermost part.
And those left flee to Aphek, into the city, and the wall falls on twenty-seven chief men who are left, and Ben-Hadad has fled, and comes into the city, into the innermost part.
But those that were left fled to Aphek, into the city; but the city-wall fell upon the twenty and seven thousand men that had been left. And Ben-hadad fled, and came into the city, into an innermost chamber.
The rest fled to Aphek, into the city, and the wall fell on twenty-seven thousand men who were left. Ben Hadad fled and went into the city, into an inner room.
From the Latin
And they that remained fled to Aphec, into the city: and the wall fell upon seven and twenty thousand men, that were left. And Benadad fleeing went into the city, into a chamber that was within a chamber.
Simplified
The rest ran away to the town of Aphek, where a wall collapsed on 27,000 of those that remained. Ben-hadad also ran to the town and hid in an inside room.
But the rest went in flight to Aphek, into the town, where a wall came down on the twenty-seven thousand who were still living. And Ben-hadad went in flight into the town, into an inner room.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with a close match in the number of words. The Septuagint, however, presents a different word order and structure, reflecting its own interpretive choices while maintaining the core narrative.
וַיָּנֻ֨סוּ הַנּוֹתָרִ֥ים׀ אֲפֵקָה֮ אֶל־ הָעִיר֒ וַתִּפֹּל֙ הַחוֹמָ֔ה עַל־ עֶשְׂרִ֨ים וְשִׁבְעָ֥ה אֶ֛לֶף אִ֖ישׁ הַנּוֹתָרִ֑ים וּבֶן־ הֲדַ֣ד נָ֔ס וַיָּבֹ֥א אֶל־ הָעִ֖יר חֶ֥דֶר בְּחָֽדֶר׃ ס
20 of the 21 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 Kings 20:30
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.
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
Art | V-Niphal — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
The Hebrew word אֲפֵק (Apheq) refers to a location, specifically Aphek or Aphik, which means 'enclosure.' It denotes several cities in ancient Palestine, including one near Jezreel and another in the territory of Asher. The term is derived from a root meaning strength, suggesting a fortified place.
אֲפֵק, אֲפִיק n.pr.loc. Aphek (perh. enclosure, or fortress).
city near Jezreel
city in tribe of Asher
city NE. of Beirût, mod. Afqa
place near Mizpah
base
H663 אֲפֵק, אֲפִיק
663 'Apheq af-ake'
or rAphiyq {af-eek'}; from 662 (in the sense of strength);
fortress; Aphek (or Aphik), the name of three places in
Palestine:--Aphek, Aphik.
see HEBREW for 0662
אֲפֵק (a.pheq) — Aphek.
Aphek or Aphik = "enclosure"
a Canaanite city near Jezreel
Also named: a.phe.qah (אֲפֵקָה "Aphekah" H0664)
אֲפֵק (a.pheq) — Aphek.
§ Aphek or Aphik = "enclosure"
a city northeast of Beirut in Transjordan
אֲפֵק (a.pheq) — Aphek.
§ Aphek or Aphik = "enclosure"
a city in territory of Asher
N-proper | Suff — Noun proper · suffixHNpl/Sd
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
Adj — Noun common · masculine plural absoluteHNcmpa
twen'-ti.
See NUMBER.
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
HC/Ncbsa — Conjunction · noun common both singular absoluteHC/Ncbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
Art | V-Niphal — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
בֶּן־הֲדַד (ben-hadad) means 'son of Hadad,' referring to several kings of Syria. It is derived from the words for 'son' (ben) and the name of the false god Hadad. This name appears in the context of the Divided Monarchy, with notable figures including a king contemporary with Asa of Judah and another son of Hazael.
בֶּן־הֲדַד n.pr.m. (appar. son of (god) Hadad) name for king of Aram
time of Asa & Baasha
son of 1.
son of Hazael
base
H1130 בֶּן־הֲדַד
1130 Ben-Hadad ben-had-ad'
from 1121 and 1908; son of Hadad; Ben-Hadad, the name of
several Syrian kings:--Ben-hadad.
see HEBREW for 01121
see HEBREW for 01908
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.15.18;
son of: Tabrimmon (H2886)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.6.24
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.13.3;
son of: Hazael (H2371)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
N-proper — Conjunction · noun proper masculineHC/Npm
Ben (prefix) (singular ben, "son of"; plural bene, "sons of" = Aramaic bar): This word is used in the singular or plural to express relationship of almost any kind:
(1) to a person; as such it is found as part of many compound names like Benjamin, Benhur, etc. (compare Bar);
(2) to a clan; in this connection it is found in the plural only: "children of Israel," "children of Ammon," etc.;
(3) to a town; perhaps as place of birth ("son of Jabesh"; 2Ki 15:10 ff);
(4) to occupation, state of life, age, character, quality even of things;
(5) peculiarly employed in the sense of "scholar disciple" ("son of prophet"), or in phrases like "son of death," etc.;
(6) in poetry, "sons of flame" for "sparks" (Job 5:7 margin), etc. The frequent metaphorical use of the word indicates that it was rarely…
בֶּן־הֲדַד (ben-hadad) means 'son of Hadad,' referring to several kings of Syria. It is derived from the words for 'son' (ben) and the name of the false god Hadad. This name appears in the context of the Divided Monarchy, with notable figures including a king contemporary with Asa of Judah and another son of Hazael.
בֶּן־הֲדַד n.pr.m. (appar. son of (god) Hadad) name for king of Aram
time of Asa & Baasha
son of 1.
son of Hazael
base
H1130 בֶּן־הֲדַד
1130 Ben-Hadad ben-had-ad'
from 1121 and 1908; son of Hadad; Ben-Hadad, the name of
several Syrian kings:--Ben-hadad.
see HEBREW for 01121
see HEBREW for 01908
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.15.18;
son of: Tabrimmon (H2886)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.6.24
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
בֶּן־הֲדַד (ben-ha.dad) — Ben-hadad.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.13.3;
son of: Hazael (H2371)
§ Ben-hadad = "son of [the false god] Hadad"
1) the king of Syria, contemporary with Asa of Judah
2) the son of Hazael, also king of Syria
HNpm — Noun proper masculineHNpm
ha'-dad:
(1) (chadhadh, "sharpness"): One of the twelve sons of Ishmael (Ge 25:15, where the King James Version, following a mistake in Hebrew text, has "Hadar"; but "Hadad" is found in parallel passage 1Ch 1:30; the Revised Version (British and American) reads "Hadad" in both places).
(2) (hadhadh): A king of Edom, son of Bedad (Ge 36:35,36 parallel 1Ch 1:46,47), "who smote Midian in the field of Moab," and whose "city was Avith."
Hadad
Adod, brave(?), the name of a Syrian god. (1.) An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46).
(2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).
(3.) One of “the king’s seed in Edom.” He fled into Egypt, where he married the sister of Pharaoh’s wife (1 Kings 11:14-22). He became one of Solomon’s adversaries.
Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (
(mighty), originally the indigenous appellation of the sun among the Syrians, and thence transferred to the king as the highest of earthly authorities. The title appears to have been an official one, like Pharaoh. It is found occasionally in the altered form Hadar. (Genesis 25:15; 36:39) compared with 1Chr 1:30,50 Son of Ishmael. (Genesis 25:15; 1 Chronicles 1:30) A king of Edom who gained an important victory over the Midianites on the field of Moab. (Genesis 36:35; 1 Chronicles 1:46) Also a king of Edom, with Pau for his capital. (
1. An Idumean prince, who defeated the Midianites in the plains of Moab, Ge 36:35 1Ch 1:16.
2. A second prince of Edom, mentioned in 1Ch 1:51.
3. Another Edomite of the royal family, who fled to Egypt while young, upon David’s conquest of Edom, 2Sa 8:14; was well received, and married the queen’s sister. After the death of David and Joab, he returned to Edom and made an ineffectual effort to throw off the yoke of Solomon, 1Ki 11:14-22 2Ch 8:17.
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
חֶ֫דֶר (cheder) refers to a chamber or room, often indicating an inner or innermost space. It is derived from a related term and encompasses meanings like parlour and inward part. The entries consistently highlight its literal use in contexts referring to physical spaces.
חֶ֫דֶר n.m. chamber, room
base
H2315 חֶ֫דֶר chamber, room
2315 cheder kheh'-der
from 2314; an apartment (usually literal):--((bed)
inner)chamber, innermost(-ward) part, parlour, + south, X
within.
see HEBREW for 02314
חֶ֫דֶר (che.der) — chamber.
chamber, room, parlour, innermost or inward part, within
N-ms — Noun common · masculine singular absoluteHNcmsa
room.
See HOUSE.
The references to "room" in (Matthew 23:6; Mark 12:39; Luke 14:7,8; 20:46) signify the highest place on the highest couch round the dinner or supper table --the "uppermost seat", as it is more accurately rendered in (Luke 11:43)
Is sometimes synonymous with seat or place, as in Lu 14:8-10; 20:46.
חֶ֫דֶר (cheder) refers to a chamber or room, often indicating an inner or innermost space. It is derived from a related term and encompasses meanings like parlour and inward part. The entries consistently highlight its literal use in contexts referring to physical spaces.
חֶ֫דֶר n.m. chamber, room
base
H2315 חֶ֫דֶר chamber, room
2315 cheder kheh'-der
from 2314; an apartment (usually literal):--((bed)
inner)chamber, innermost(-ward) part, parlour, + south, X
within.
see HEBREW for 02314
חֶ֫דֶר (che.der) — chamber.
chamber, room, parlour, innermost or inward part, within
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
room.
See HOUSE.
The references to "room" in (Matthew 23:6; Mark 12:39; Luke 14:7,8; 20:46) signify the highest place on the highest couch round the dinner or supper table --the "uppermost seat", as it is more accurately rendered in (Luke 11:43)
Is sometimes synonymous with seat or place, as in Lu 14:8-10; 20:46.