1 Kings 22:48 — Word Study
WLCיְהוֹשָׁפָ֡ט עָשָׂה֩ אֳנִיּ֨וֹת תַּרְשִׁ֜ישׁ לָלֶ֧כֶת אוֹפִ֛ירָה לַזָּהָ֖ב וְלֹ֣א הָלָ֑ךְ כִּֽי־ נִשְׁבְּר֥וּ אֳנִיּ֖וֹת בְּעֶצְי֥וֹן גָּֽבֶר׃
BSAKing'smelek nothingʼayin EdomʼĔdôm to standnâtsab King'smelek
| Greek | English | Parsing |
|---|---|---|
| יְהוֹשָׁפָ֡ט | Jehoshaphat | Noun proper masculine |
| עָשָׂה֩ | he made | Verb, Qal, perfect third person masculine singular |
| אֳנִיּ֨וֹת | ships of | Noun common, feminine plural construct |
| תַּרְשִׁ֜ישׁ | Tarshish | Noun proper |
| לָלֶ֧כֶת | to go | Preposition, verb qal infinitive construct common |
| אוֹפִ֛ירָה | Ophir towards | Noun proper, suffix |
| לַזָּהָ֖ב | for gold | Preposition, noun common masculine singular absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| הָלָ֑ךְ | it went | Verb, Qal, perfect third person masculine singular |
| כִּֽי־ | for | Particle |
| נִשְׁבְּר֥וּ | they were broken | Verb, Niphal, perfect third person common plural |
| אֳנִיּ֖וֹת | [the] ships | Noun common, feminine plural absolute |
| בְּעֶצְי֥וֹן | at Ezion | Preposition, noun proper |
| גָּֽבֶר׃ | Geber | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Jehoshaphat built ships of Tarshish to go to Ophir for gold, but they never set sail, because they were wrecked at Ezion-geber. |
| KJV | Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber. |
| ASV | Jehoshaphat made ships of Tarshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber. |
| YLT | Jehoshaphat made ships at Tarshish to go to Ophir for gold, and they went not, for the ships were broken in Ezion-Geber. |
| WEB | Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go, for the ships wrecked at Ezion Geber. |
| BBE | And the representative of King Jehoshaphat made a Tarshish-ship to go to Ophir for gold, but it did not go, because it was broken at Ezion-geber. |
Where they part company is in the rendering of אֳנִיּ֨וֹת — see How Translations Differ.
The sentence has a main clause with additional phrases providing purpose and outcome, illustrating the contrast between intention and result.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbמֶלֶךְ
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 22:48
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 Reign of Jehoshaphatgenerated
1 Kings 22:48 describes Jehoshaphat's efforts to expand trade by building ships to sail to Ophir for gold. However, despite his intentions, the ships never set sail due to their wrecking at Ezion-geber. This passage highlights both the ambition and the challenges faced by Jehoshaphat as a ruler.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 20:35–36 | Later, Jehoshaphat king of Judah made an alliance with Ahaziah king of Israel, who acted wickedly. |
| 2 | 1 Kings 10:22 | For the king had the ships of Tarshish at sea with Hiram’s fleet, and once every three years the ships of Tarshish would arrive bearing gold, silver, ivory, apes, and peacocks. |
| 3 | 2 Chronicles 9:21 | For the king had the ships of Tarshish that went with Hiram’s servants, and once every three years the ships of Tarshish would arrive bearing gold, silver, ivory, apes, and peacocks. |
| 4 | Psalm 48:7 | With a wind from the east You wrecked the ships of Tarshish. |
| 5 | Isaiah 2:16 | against every ship of Tarshish, and against every stately vessel. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יְהוֹשָׁפָ֡ט, ye.ho.sha.Fatgenerated
The name יְהוֹשָׁפָט (Yhowshaphat) means 'Jehovah has judged.' It refers to a significant king of Judah known for his piety and prosperity, ruling for 25 years. His reign is marked by attempts to strengthen Judah's position through trade and alliances.
The parsing indicates that יְהוֹשָׁפָט is a proper masculine noun, emphasizing his identity as a king. His actions in this verse reflect his leadership and the historical context of Judah's interactions with neighboring regions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is עָשָׂה֩, he made, which governs the subject יְהוֹשָׁפָט and the object אֳנִיּ֨וֹת (ships). The structure also includes a prepositional phrase indicating the destination אוֹפִ֛ירָה (Ophir) and a clause explaining the outcome of the ships.
The sentence is built around the actions of Jehoshaphat, with the focus on the construction of the ships and their intended journey, followed by the contrasting outcome of them not sailing.
Septuagint Backgroundgenerated
The Septuagint translates עָשָׂה֩ as βασιλεὺς (king), which emphasizes Jehoshaphat's royal authority in making decisions. This choice reflects the Septuagint's focus on his identity as a ruler.
The translation for אֳנִיּ֨וֹת is not provided, indicating a potential difference in emphasis or understanding of the term in the Greek context.
In plain words — the whole versegenerated
1 Kings 22:48 tells us that Jehoshaphat built ships to go to Ophir for gold, but they never set sail because they were wrecked at Ezion-geber. This passage shows Jehoshaphat's ambition to expand trade and the challenges he faced.
Frequently Asked Questionsgenerated
The ships represented Jehoshaphat's efforts to enhance trade and wealth for Judah through maritime commerce.
The ships were wrecked at Ezion-geber, preventing them from making the journey to Ophir.
Ophir is known as a region rich in gold, symbolizing wealth and prosperity sought by Jehoshaphat.
Jehoshaphat's experience illustrates the challenges of leadership and the unpredictability of plans, even with good intentions.
Reflection Questionsgenerated
- What ambitions do I have that may face unexpected challenges?
- How can I prepare for setbacks in my plans, similar to Jehoshaphat's experience?
- What does this passage teach about the relationship between ambition and reality?
- How can I apply the lessons from Jehoshaphat's reign in my own life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 22:48 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleJehoshaphat made ships of Tarshish,.... Ships to go to sea, particularly the Indian sea, 1 Kings 10:22.
Read John Gill on 1 Kings 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryJehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Eziongeber. Jehoshaphat made ships of Tharshish , [ `aasaah (H6213) 'ªniyowt (H591)] - Jehoshaphat had ten ships.
Read Robert Jamieson on 1 Kings 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSee . Or, there were to Jehoshaphat ten ships; the ellipsis of the verb substantive, and of the prefix lamed, being frequent in the Hebrew language. Some render the words, he made ten ships; so joining both texts together, and out of both completing the sense. Of Tharshish; either, 1. Of the sea, as this word is thought sometimes to be used. Or rather, 2. To go to Tharshish, and thence to Ophir, as it here follows. See more on . To Ophir; of which see . Ezion-geber was in Edom, and consequently in Jehoshaphat’ s territories.
Read Matthew Poole on 1 Kings 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 22:48 Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Eziongeber.Ver. 48. To go to Ophir for gold.] See 1 Kings 9:28. For his ships were broken.] This cross was in great mercy to Jehoshaphat. "Thou in very faithfulness hast afflicted me," saith David. This should be a patienting consideration; as it is said to have been to Philip, king of Spain, upon the defeating and scattering of his navy here in 1588. He gave and commanded to be given all over Spain, thanks to God, that the loss was no more grievous; and used singular mercy in relieving the distressed soldiers and sailors. Camden’ s Elisab., p. 371.
Read John Trapp on 1 Kings 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(48) Ships of Tharshish to go to Ophir.—See Note on 1 Kings 10:22. We note that this revival of maritime enterprise coincides with the renewed alliance through Israel with Tyre. The account in 2 Chronicles 20:35-37 makes the brief narrative of these verses intelligible. The fleet was a combined fleet of Judah and Israel, built at Ezion-geber, which belonged to Judah; the alliance was denounced and judgment threatened by the prophet Eliezer. After the wreck of the fleet, manned, it would seem, by the subjects of Jehoshaphat, Ahaziah of Israel desires to renew the enterprise with the aid of Israelite and probably Tyrian sailors; but Jehoshaphat now refuses.
Read Charles John Ellicott on 1 Kings 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 48. Ships of Tharshish to go to Ophir for gold] In the parallel place (2 Chronicles 20:36) it is said that Jehoshaphat joined himself to Ahaziah, to make ships to go to Tharshish; and they made the ships in Ezion-geber. Concerning these places, and the voyage thither, see the notes on 1Kg 9:26-28; 1Kg 10:11; 1Kg 10:22. Some translate, instead of ships of Tharshish, ships of burden. See Houbigant, who expresses himself doubtful as to the meaning of the word.
Read AdamClarke on 1 Kings 22 →
CambridgeThe Cambridge Bible for Schools and Colleges48. ships of Tharshish] See above on 1 Kings 10:22. Ophir] See 1 Kings 9:28. The Chronicler says the ships were to go to Tarshish (2 Chronicles 20:3-8). the ships were broken] According to the Chronicler (2 Chronicles 20:35-37) these ships were built in conjunction with Ahaziah, king of Israel. And Eliezer the prophet rebuked Jehoshaphat for this alliance, and said, ‘because thou hast joined thyself with Ahaziah, the Lord hath broken thy works.’ Thus the breaking of the ships, however it came to pass, by storm or otherwise, was regarded as brought about by divine interposition.
Read Cambridge on 1 Kings 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe expression, “ships of Tharshish,” probably designates ships of a particular class, ships (i. e.) like those with which the Phoenicians used to trade to Tharshish (Tartessus, 1 Kings 10:22 note).
Read Albert Barnes on 1 Kings 22 →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
Jehoshaphat built ships of Tarshish to go to Ophir for gold, but they never set sail, because they were wrecked at Ezion-geber.
Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go, for the ships wrecked at Ezion Geber.
Jehoshaphat built ships of Tarshish to go to Ophir for gold, but they never set sail, because they were wrecked at Ezion-geber.
Jehoshaphat built a fleet of large merchant ships to travel to Ophir for gold, but they never made the voyage because they were shipwrecked in Ezion Geber.
Tyndale line
Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.
Jehoshaphat made ships of Tarshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.
Jehoshaphat made ships of Tarshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.
Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.
Iehoshaphat made shippes of Tharshish to sayle to Ophir for golde, but they went not, for the shippes were broken at Ezion Gaber.
Strictly literal
Jehoshaphat made Tarshish-ships to go to Ophir for gold; but they went not, for the ships were broken at Ezion-geber.
Jehoshaphat made ships at Tarshish to go to Ophir for gold, and they went not, for the ships were broken in Ezion-Geber.
Jehoshaphat made ships of Tarshish to go to Ophir for gold, and they did not go, for the ships were broken in Ezion-Geber.
(22:49) Jehoshaphat made Tharshish-ships to go to Ophir for gold; but they went not; for the ships were wrecked at 'Ezyon-geber.
Jehoshaphat built oceangoing ships; they were to go to Ophir for gold, but they did not go because the ships were wrecked at Ezion Geber.
From the Latin
And there was then no king appointed in Edom.
Simplified
Jehoshaphat built seagoing ships to sail to Ophir for gold, but they didn't go because they were wrecked at Ezion-geber.
And the representative of King Jehoshaphat made a Tarshish-ship to go to Ophir for gold, but it did not go, because it was broken at Ezion-geber.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states that Jehoshaphat built ships of Tarshish to go to Ophir for gold, but they never set sail because they were wrecked at Ezion-geber. The Septuagint, however, does not provide a complete text for this verse, indicating a significant difference in the preservation of this passage. Therefore, while the Masoretic Text is clear about the events, the Septuagint lacks the same detail, which is important to note for understanding the variations in biblical manuscripts.
יְהוֹשָׁפָ֡ט עָשָׂה֩ אֳנִיּ֨וֹת תַּרְשִׁ֜ישׁ לָלֶ֧כֶת אוֹפִ֛ירָה לַזָּהָ֖ב וְלֹ֣א הָלָ֑ךְ כִּֽי־ נִשְׁבְּר֥וּ אֳנִיּ֖וֹת בְּעֶצְי֥וֹן גָּֽבֶר׃
6 of the 14 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 22:48
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.
The Hebrew word יְהוֹשָׁפָט (*Yhowshaphat*) means 'Jehovah has judged.' It refers to several individuals, including a king of Judah, a chronicler, and a priest during the time of David, as well as a valley near Jerusalem associated with ultimate judgment. The entries note that Jehoshaphat was a significant king known for his piety and prosperity.
יְהוֹשָׁפָט, יוֹשָׁפָט n.pr.m. (י׳ hath judged)
king of Judah, son of Asa
father of Jehu king of Israel
chronicler under David & Solomon, son of Ahilud
one of Sol.’s 12 officers who provided victuals for the royal household
one of David’s heroes
a priest & trumpeter in David’s time
in n.pr.loc., symbolical name of a valley near Jerusalem, place of ultimate judgment.
base
H3092 יְהוֹשָׁפָט, יוֹשָׁפָט
3092 Yhowshaphat yeh-ho-shaw-fawt'
from 3068 and 8199; Jehovah-judged; Jehoshaphat, the name of
six Israelites; also of a valley near Jerusalem:--Jehoshaphat.
Compare 3146.
see HEBREW for 03068
see HEBREW for 08199
see HEBREW for 03146
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.16;
son of: Ahilud (H0286);
brother of: Baana (H1195)
§ Jehoshaphat = "Jehovah has judged"
1) son of king Asa and himself king of Judah for 25 years; one of the best, most pious, and prosperous kings of Judah
2) son of Nimshi and father of king Jehu of the northern kingdom of Israel
3) son of Ahilud and chronicler under David and Solomon
4) son of Paruah and one of the 12 commissary officers under Solomon
5) a priest and trumpeter in the time of David
6) symbolical name of a valley near Jerusalem which is the place of ultimate judgment; maybe the deep ravine which separates Jerusalem from the Mount of Olives through which the Kidron flowed
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, only mentioned at 1Ki.4.17;
HNpm — Noun proper masculineHNpm
Jehoshaphat
Jehovah-judged. (1.) One of David’s body-guard (1 Chr. 11:43).
(2.) One of the priests who accompanied the removal of the ark to Jerusalem (1 Chr. 15:24).
(3.) Son of Ahilud, “recorder” or annalist under David and Solomon (2 Sam. 8:16), a state officer of high rank, chancellor or vizier of the kingdom.
(4.) Solomon’s purveyor in Issachar (1 Kings 4:17).
(5.) The son and successor of Asa, king of Judah. After fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set himself to cleanse the land of idolatry (1 Kings 22:43). In the third year of his…
(whom Jehovah judges.) King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in (1 Kings 15:24; 2 Kings 8:16) or in a continuous narrative in (2 Chronicles 17:1; 2 Chronicles 21:3) He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon. At first he strengthened himself against Israel; but soon afterward the two Hebrew kings formed an alliance. In his own kingdom Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and…
A pious king of Judah, the son and successor of Asa. He began to reign at the age of thirty-five, about the year 914 B. C., and reigned twenty-five years. His history is found in 1Ki 15:24 22:1-53 2Ch 17:1-20:37. He was distinguished by his zeal for true religion, and his firm trust in God. He thoroughly cleansed the land from idolatry, restored the divine ordinances, and provided for the religious instruction of the people. His government was highly prospered at home and abroad. The great error of his life was an entangling alliance with the wicked Ahab, whose infamous daughter Athaliah early began to afflict the kingdom of Judah, of which she was afterwards the queen. Jehoshaphat was beguiled by Ahab into an unsuccessful war with the Syrians, but soon resumed his labors in…
the Lord is judge
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֳנִיָּה (oniyah) is a feminine noun meaning 'a ship.' It is derived from the root word for 'ship' and can refer to both the vessel itself and its crew, including seamen. The term appears in contexts related to maritime activities.
אֳנִיָּה n.f. unit. a ship
base
H591 אֳנִיָּה a ship
591 'oniyah on-ee-yaw'
feminine of 590; a ship:--ship((-men)).
see HEBREW for 0590
אֳנִיָּה (o.niy.yah) — fleet.
1) ship
1a) men of ships, seamen
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
תַּרְשִׁישׁ (Tarshish) refers to a distant port, possibly linked to the Mediterranean, and is associated with trade and merchant vessels. It also denotes a man from the tribe of Benjamin and a Persian noble. The word is connected to yellow jasper and appears in various contexts, including a city mentioned in relation to Jonah's flight.
תַּרְשִׁישׁ n.pr.
loc. a distant port, site not certainly known
m.
in Benjamin
Persian noble
base
H8659 תַּרְשִׁישׁ . a distant port, site not certainly known
. . in Benjamin
. Persian noble
8659 Tarshiysh tar-sheesh'
probably the same as 8658 (as the region of the stone, or the
reverse); Tarshish, a place on the Mediterranean, hence, the
ephithet of a merchant vessel (as if for or from that port);
also the name of a Persian and of an Israelite:--Tarshish,
Tharshish.
see HEBREW for 08658
תַּרְשִׁישׁ (tar.shish) — Tarshish.
A man of the Greeks living at the time of the Patriarchs, first mentioned at Gen.10.4;
son of: Javan (H3120);
brother of: Elishah (H0473), Kittim (H3794) and Dodanim (H1721)
§ Tarshish or Tharshish = "yellow jasper"
son of Javan
תַּרְשִׁישׁ (tar.shish) — Tarshish.
§ Tarshish or Tharshish = "yellow jasper"
1) a city of the Phoenicians in a distant part of the Mediterranean Sea to which the prophet Jonah was trying to flee
perhaps in Cyprus or Spain
2) a city somewhere near and accessible to the Red Sea to which ships constructed at Ezion-geber on the Elanitic Gulf on the Red Sea were to sail
תַּרְשִׁישׁ (tar.shish) — Tarshish.
A man of the tribe of Benjamin living at the time of Divided Monarchy, only mentioned at 1Ch.7.10;
son of: Bilhan (H1092H);
HNpl — Noun properHNpl
tar'-shish (tarshish):
(1) Eponym of a Benjamite family (1Ch 7:10); Rhamessai, A and Lucian, Tharseis
(2) One of the "seven princes" at the court of Ahasuerus (Es 1:14 Massoretic Text).
(3) The Hebrew name of a precious stone (Eze 10:9 margin, English Versions of the Bible "beryl"; Ex 28:20; 39:13; Eze 1:16; 28:13; So 5:14; Da 10:6).
See STONES, PRECIOUS.
Tarshish
A Sanscrit or Aryan word, meaning “the sea coast.” (1.) One of the “sons” of Javan (Gen. 10:4; 1 Chr. 1:7).
(2.) The name of a place which first comes into notice in the days of Solomon. The question as to the locality of Tarshish has given rise to not a little discussion. Some think there was a Tarshish in the East, on the Indian coast, seeing that “ships of Tarshish” sailed from Eziongeber, on the Red Sea (1 Kings 9:26; 22:48; 2 Chr. 9:21). Some, again, argue that Carthage was the place so named. There can be little doubt, however, that this is the name of a Phoenician port in Spain, between the two mouths of the Guadalquivir (the name given to the river by…
(established). Probably Tartessus, a city and emporium of the Phoenicians in the south of Spain, represented as one of the sons of Javan. (Genesis 10:4; 1 Kings 10:22; 1 Chronicles 1:7; Psalms 48:7; Isaiah 2:16; Jeremiah 10:9; Ezekiel 27:12,25; Jonah 1:3; 4:2) The identity of the two places is rendered highly probable by the following circumstances: 1st. There is a very close similarity of name between them, Tartessus being merely Tarshish in the Aramaic form. 2nd. There seems to have been a special relation between…
1. The second son of Javan, Ge 10:4.
2. Tartessus, an ancient city between two mouths of the Guadalquiver, in the south of Spain. It was a Phoenician colony, and was the most celebrated emporium in the west to which the Hebrews and Phoenicians traded. That Tarshish was situated in the west is evident from Ge 10:4, where it is joined with Elisha, Kittim, and Dodanim. See also Ps 72:10. According to Eze 38:13, it was an important place of trade; according to Jer 10:9, it exported silver, and according to Eze 27:12,25, silver, iron, tin, and lead to the Tyrian markets.…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
אוֹפִיר (Ophir) refers to both a person and a place. It is the name of Joktan's eleventh son and a region known for its gold, mentioned in the context of Solomon's trade routes. The term may also poetically describe fine gold. The exact derivation is uncertain, and some sources suggest it means 'reducing to ashes'.
אוֹפִיר n.pr. Ophir
n.pr.m. 11th son of Joktan
n.pr.loc. (land or city S. or SE. fr. Palestine) place whither Sol.’s ships went fr. Ezion Geber, bringing thence gold
characteristic of fine gold (poet. & late)
hence for fine gold itself
base
H211 אוֹפִיר Ophir
211 'Owphiyr o-feer'
or (shortened) pOphiyr {o-feer'}; and fOwphir {o- feer'}; of
uncertain derivation; Ophir, the name of a son of Joktan, and
of a gold region in the East:--Ophir.
אוֹפִיר (o.phir) — Ophir.
A man living at the time of the Patriarchs, first mentioned at Gen.10.29;
son of: Joktan (H3355);
brother of: Almodad (H0486), Sheleph (H8026), Hazarmaveth (H2700), Jerah (H3392), Hadoram (H1913A), Uzal (H0187), Diklah (H1853), Obal (H5745), Abimael (H0039), Sheba (H7614H), Havilah (H2341I) and Jobab (H3103)
§ Ophir = "reducing to ashes"
1) eleventh son of Joktan
2) a land or city in southern Arabia in Solomon's trade route where gold evidently was traded for goods
3) characteristic of fine gold
4) fine gold
אוֹפִיר (o.phir) — Ophir.
§ Ophir = "reducing to ashes"
a land or city in southern Arabia in Solomon's trade route where gold evidently was traded for goods
HNpl/Sd — Noun proper · suffixHNpl/Sd
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
אֳנִיָּה (oniyah) is a feminine noun meaning 'a ship.' It is derived from the root word for 'ship' and can refer to both the vessel itself and its crew, including seamen. The term appears in contexts related to maritime activities.
אֳנִיָּה n.f. unit. a ship
base
H591 אֳנִיָּה a ship
591 'oniyah on-ee-yaw'
feminine of 590; a ship:--ship((-men)).
see HEBREW for 0590
אֳנִיָּה (o.niy.yah) — fleet.
1) ship
1a) men of ships, seamen
HNcfpa — Noun common · feminine plural absoluteHNcfpa
Ships
Early used in foreign commerce by the Phoenicians (Gen. 49:13). Moses (Deut. 28:68) and Job (9:26) make reference to them, and Balaam speaks of the “ships of Chittim” (Num. 24:24). Solomon constructed a navy at Ezion-geber by the assistance of Hiram’s sailors (1 Kings 9:26-28; 2 Chr. 8:18). Afterwards, Jehoshaphat sought to provide himself with a navy at the same port, but his ships appear to have been wrecked before they set sail (1 Kings 22:48, 49; 2 Chr. 20:35-37).
עֶצְיוֹן גֶּ֫בֶר (ets-yone' gheh'ber) refers to Ezion-geber, a location near Elath at the head of the Gulf of Aqaba. The name is interpreted as 'backbone of a man' and is noted as the last station of the Israelites during their exodus before reaching the wilderness of Zin.
עֶצְיוֹן גֶּ֫בֶר n.pr.loc. near Elath at head of Gulf of Aḳaba
base
H6100 עֶצְיוֹן גֶּ֫בֶר near Elath at head of Gulf of Aḳaba
6100 `Etsyown ets-yone' gheh'ber
(shorter) {Etsyon Geber, from 6096 and 1397; backbone-like of
a man; Etsjon-Geber, a place on the Red Sea:--Ezion-geber.
see HEBREW for 06096
see HEBREW for 01397
עֶצְיוֹן גֶּ֫בֶר (ets.yon ge.ver) — Ezion-geber.
§ Ezion-geber = "backbone of a man"
the last station during the exodus of the Israelites before they came to the wilderness of Zin; located near Elath at the head of the Gulf of Akaba
HR/Npl — Preposition · noun properHR/Npl
עֶצְיוֹן גֶּ֫בֶר (ets-yone' gheh'ber) refers to Ezion-geber, a location near Elath at the head of the Gulf of Aqaba. The name is interpreted as 'backbone of a man' and is noted as the last station of the Israelites during their exodus before reaching the wilderness of Zin.
עֶצְיוֹן גֶּ֫בֶר n.pr.loc. near Elath at head of Gulf of Aḳaba
base
H6100 עֶצְיוֹן גֶּ֫בֶר near Elath at head of Gulf of Aḳaba
6100 `Etsyown ets-yone' gheh'ber
(shorter) {Etsyon Geber, from 6096 and 1397; backbone-like of
a man; Etsjon-Geber, a place on the Red Sea:--Ezion-geber.
see HEBREW for 06096
see HEBREW for 01397
עֶצְיוֹן גֶּ֫בֶר (ets.yon ge.ver) — Ezion-geber.
§ Ezion-geber = "backbone of a man"
the last station during the exodus of the Israelites before they came to the wilderness of Zin; located near Elath at the head of the Gulf of Akaba
HNpl — Noun properHNpl
ge'-ber (gebher, "man," "strong one"):
(1) According to 1Ki 4:13 the King James Version the father of one of the 12 officers who provided food for Solomon and his household (but here the Revised Version (British and American) "Ben-geber"). His district lay to the Northeast of Jordan.
(2) Another, and the last in the list of Solomon's commissariat officers (1Ki 4:19). His district was also East of the Jordan, but probably to the South of that named in connection with the official of 4:13 (the Revised Version (British and American) "Ben-geber"). According to the rendering of English Versions of the Bible, he is said to have been "the only officer that was in the land." Unless the text, which presents some difficulties, is corrupt, as some suppose, it probably means that this large…
Geber
A valiant man, (1 Kings 4:19), one of Solomon’s purveyors, having jurisdiction over a part of Gilead, comprising all the kingdom of Sihon and part of the kingdom of Og (Deut. 2; 31).
(manly). The son of Geber resided in the fortress of Ramoth-gilead, and had charge of Havoth-jair and the district of Argob. (1 Kings 4:13) (B.C. 1013). Geber the son of Uri had a district south of the former --the "land of Gilead." (1 Kings 4:19)
manly, strong
