1 Samuel 12:11 — Word Study
WLCוַיִּשְׁלַ֤ח יְהוָה֙ אֶת־ יְרֻבַּ֣עַל וְאֶת־ בְּדָ֔ן וְאֶת־ יִפְתָּ֖ח וְאֶת־ שְׁמוּאֵ֑ל וַיַּצֵּ֨ל אֶתְכֶ֜ם מִיַּ֤ד אֹֽיְבֵיכֶם֙ מִסָּבִ֔יב וַתֵּשְׁב֖וּ בֶּֽטַח׃
BSASo the LORDYᵉhôvâh [Yehovah, The covenant Name of God] sentshâlach▸ JerubbaalYᵉrubbaʻal [Gideon, a judge who destroyed an altar] BarakBᵉdân [a judge who lived before the monarchy] JephthahYiphtâch [who defeated the Ammonites] and SamuelShᵉmûwʼêl [a judge and prophet of Israel] and He deliverednâtsal▸ [rescued, snatched away from danger] youʼêth from the handsyâd [an open hand; strength, a side or share] of your enemiesʼôyêb [those who hate or oppose] on every sideçâbîyb [surrounding, encompassing] and you dweltyâshab▸ [sat, remained, abided] securelybeṭach [in safety, refuge, with a feeling of protection]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֤ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| יְרֻבַּ֣עַל | Jerub-Baal | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| בְּדָ֔ן | Bedan | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| יִפְתָּ֖ח | Jephthah | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| שְׁמוּאֵ֑ל | Samuel | Noun proper masculine |
| וַיַּצֵּ֨ל | and he delivered | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶתְכֶ֜ם | the object marker you | Particle, suffix |
| מִיַּ֤ד | from [the] hand of | Preposition, noun common both singular construct |
| אֹֽיְבֵיכֶם֙ | enemies your | Verb qal participle (active) masculine plural common, suffix |
| מִסָּבִ֔יב | from round about | Preposition, noun common both singular absolute |
| וַתֵּשְׁב֖וּ | and you dwelt | Verb, Qal, sequential imperfect second person masculine plural |
| בֶּֽטַח׃ | security | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the LORD sent Jerubbaal, Barak, Jephthah, and Samuel, and He delivered you from the hands of your enemies on every side, and you dwelt securely. |
| KJV | And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe. |
| ASV | And Jehovah sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and ye dwelt in safety. |
| YLT | 'And Jehovah sendeth Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivereth you out of the hand of your enemies round about, and ye dwell confidently. |
| WEB | Yahweh sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you lived in safety. |
| BBE | So the Lord sent Jerubbaal and Barak and Jephthah and Samuel and took you out of the power of those who were fighting against you on every side, and made you safe. |
The translations agree in rendering יְהוָה as the LORD.
The main clause is followed by a conjunction and a series of actions that describe God's deliverance and the resulting security of His people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁלַח
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 Samuel 12:11
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 — Samuel's Address to Israelgenerated
1 Samuel 12:11 recounts how the LORD sent leaders to save Israel from their enemies. This verse is part of Samuel's speech reminding the Israelites of God's faithfulness in delivering them, emphasizing their security under His protection. The mention of Jerubbaal, Barak, Jephthah, and Samuel highlights significant figures in Israel's history who played crucial roles in their deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 6:14–32 | The LORD turned to him and said, “Go in the strength you have and save Israel from the hand of Midian. Am I not sending you?” |
| 2 | Judges 8:29–35 | and he—Jerubbaal son of Joash—returned home and settled down. |
| 3 | Judges 13:1–16 | Again the Israelites did evil in the sight of the LORD, so He delivered them into the hand of the Philistines for forty years. |
| 4 | Judges 11:1–33 | Now Jephthah the Gileadite was a mighty man of valor; he was the son of a prostitute, and Gilead was his father. |
| 5 | 1 Samuel 7:13 | So the Philistines were subdued, and they stopped invading the territory of Israel. And the hand of the LORD was against the Philistines all the days of Samuel. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) signifies the self-existent God, often rendered as 'the LORD.' It is a proper name for God in the Hebrew Bible, emphasizing His eternal nature and covenant relationship with Israel.
This name appears frequently throughout the Old Testament, indicating God's active presence and involvement in the lives of His people. In this context, it underscores His role as the deliverer and protector of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the LORD for יְהוָה.
Sentence Structuregenerated
The main verb יִּשְׁלַ֤ח (he sent) governs the sentence, with several noun phrases following it: the names of the leaders sent, and the actions taken on behalf of Israel.
The structure emphasizes the sequential actions of sending and delivering, illustrating God's intervention in Israel's history through these key figures.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (kurios), meaning 'Lord.' This choice reflects the Greek tradition of rendering the divine name in a way that conveys authority and reverence.
The choice of ἀπέστειλεν (apestēlen) for יִּשְׁלַח indicates a direct action of sending, aligning with the Hebrew's focus on God's active role in delivering His people.
In plain words — the whole versegenerated
1 Samuel 12:11 tells us that the LORD sent leaders like Jerubbaal, Barak, Jephthah, and Samuel to rescue Israel from their enemies. This verse highlights God's faithfulness in delivering His people and their security under His protection.
Frequently Asked Questionsgenerated
The leaders mentioned are Jerubbaal (Gideon), Barak, Jephthah, and Samuel, each significant in Israel's history.
It signifies God's intervention to save Israel from their enemies, ensuring their safety and security.
Yahweh signifies God's covenant relationship with Israel, emphasizing His eternal and self-existent nature.
This verse demonstrates God's faithfulness and active role in delivering His people from danger.
Reflection Questionsgenerated
- How can I recognize God's deliverance in my own life?
- What does it mean to dwell securely under God's protection?
- In what ways can I be a leader like those mentioned in this verse?
- How does understanding God's name, Yahweh, impact my faith?
The early church on this verse — how the Fathers read it
An early commentary notes the significance of the leaders sent by God, illustrating their roles in Israel's history.
Jerobaal and Badan: That is, Gedeon and Samson called here Badan or Bedan, because he was of Dan.Early Church Fathers on 1 Samuel 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 12:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord sent Jerubbaal,.... Or Gideon, as the Targum, for Jerubbaal was the name given to Gideon, when he first became a judge, Jude 6:32 and Bedan; if this was one of the judges, he must have
Read John Gill on 1 Samuel 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe. Bedan.
Read Robert Jamieson on 1 Samuel 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBedan is certainly one of the judges; and because there is no judge so called in the Book of Judges, it is reasonably concluded that this was one of the judges there mentioned having two names, as was very frequent. And this was either, first, Samson, as most interpreters believe, who is called Bedan, i.e. in Dan, or of Dan, or the son of Dan, one of the tribe, to signify that they had no reason to distrust that God, who could, and did, raise so eminent a saviour out of so obscure a tribe. Or, secondly, Jair the Gileadite, of whom ; which may seem best to agree, first, With the time and order of the judges; for Jair was before Jephthah, but Samson was after him. Secondly, With other…
Read Matthew Poole on 1 Samuel 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 12:11 And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.Ver. 11. And Bedan.] That is, Barak, according to the Septuagint. Others, Jair; but most likely Samson, as hath been noted. And Samuel.] He mentioneth himself, not out of vain glory, but to aggravate their ingratitude toward him, by whom they had been so lately and memorably delivered.
Read John Trapp on 1 Samuel 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) And the Lord sent Jerubbaal.—Again the speaker only names a few of the God-sent deliverers, just the most prominent of their great and famous heroes. Gideon was surnamed Jerubbaal out of scorn and derision for the Phœnician deity: “Let Baal then strive or contend with me, Gideon.” Bedan.—This name does not occur in the record of the “judges.” We meet with it only in 1 Chronicles 7:17, as a name of one of the descendants of Machir the Manassite, but this Bedan of the Chronicles seems to have been a person of no importance. The LXX. and the Syriac, the two most ancient versions, read, instead of Bedan, Barak. The letters forming these two names in the Hebrew are very similar, and a…
Read Charles John Ellicott on 1 Samuel 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Jerubbaal] That is, Gideon. And Bedan: instead of Bedan, whose name occurs nowhere else as a judge or deliverer of Israel, the Septuagint have Barak; the same reading is found in the Syriac and Arabic. The Targum has Samson. Many commentators are of this opinion; but Calmet thinks that Jair is intended, who judged Israel twenty-two years, Judges 10:3. Instead of Samuel the Syriac and Arabic have Samson; and it is most natural to suppose that Samuel does not mention himself in this place. St. Paul's authority confirms these alterations: The time would fail me, says he, to tell of Gideon, of Barak, of Samson, of Jephthah, of David, &c.
Read AdamClarke on 1 Samuel 12 →CambridgeThe Cambridge Bible for Schools and Colleges11. And the Lord sent, &c.] Four typical deliverers of the nation are mentioned. (1) Jerubbaal, who brought the Midianite oppression to an end (Judges 6-8). His original name Gideon was changed to Jerubbaal (= let Baal plead) for his bold act of piety in destroying the altar of Baal (Judges 6:31-32). (2) Bedan. This name is not found in the book of Judges, but as that book is not a complete history, Bedan may possibly have been the name of a judge not mentioned there. But more probably Bedan is a copyist’s error for Barak, which is the reading of the Sept. and Syriac. The letters of the two words are much alike. In this case the reference will be to the deliverance from the Canaanite…
Read Cambridge on 1 Samuel 12 →Albert Barnes1798–1870Barnes' Notes on the BibleBedan - No such name occurs among the Judges who delivered Israel. Some versions and commentators read “Barak,” the form of the letters of both words being in Hebrew somewhat similar.
Read Albert Barnes on 1 Samuel 12 →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
So the LORD sent Jerubbaal, Barak, Jephthah, and Samuel, and He delivered you from the hands of your enemies on every side, and you dwelt securely.
Yahweh sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you lived in safety.
So the LORD sent Jerubbaal, Barak, Jephthah, and Samuel, and He delivered you from the hands of your enemies on every side, and you dwelt securely.
So the Lord sent Jerub-Baal, Barak, Jephthah, and Samuel, and he delivered you from the hand of the enemies all around you, and you were able to live securely.
Tyndale line
And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.
And Jehovah sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and ye dwelt in safety.
And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled in safety.
And the LORD sent Jerubbaal and Bedan, and Jephthah, and Samuel, and delivered you from the hand of your enemies on every side, and ye dwelt safe.
Therefore the Lord sent Ierubbaal and Bedan and Iphtaph, and Samuel, and deliuered you out of the handes of your enemies on euery side, and yee dwelled safe.
Strictly literal
And Jehovah sent Jerubbaal and Bedan and Jephthah and Samuel, and delivered you out of the hand of your enemies round about, so that ye dwelt in safety.
'And Jehovah sendeth Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivereth you out of the hand of your enemies round about, and ye dwell confidently.
And YHWH sends Jerubba‘al, and Bedan, and Jephthah, and Samuel, and delivers you out of the hand of your surrounding enemies, and you dwell confidently.
And the Lord sent Yerubba'al, and Bedan, and Yiphthach, and Samuel, and he delivered you out of the hand of your enemies on every side, so that ye dwelt safely.
So Yahweh sent Jerub Baal, Bedan, Jephthah, and Samuel, and gave you victory over your enemies all around you, so that you lived in security.
From the Latin
And the Lord sent Jerobaal, and Badan, and Jephte, and Samuel, and delivered you from the hand of your enemies round about, and you dwelt securely.
Simplified
Then the Lord sent Gideon, Barak, Jephthah and Samuel, and he saved you from your enemies who surrounded you so you could live in safety.
So the Lord sent Jerubbaal and Barak and Jephthah and Samuel and took you out of the power of those who were fighting against you on every side, and made you safe.
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 presents the verse with all key elements intact. The Septuagint matches 14 of the 17 words, indicating a close relationship between the two texts. The Dead Sea Scrolls fragment contains 12 words from the verse, with most supplied by an editor, showing consistency in the core message.
וַיִּשְׁלַ֤ח יְהוָה֙ אֶת־ יְרֻבַּ֣עַל וְאֶת־ בְּדָ֔ן וְאֶת־ יִפְתָּ֖ח וְאֶת־ שְׁמוּאֵ֑ל וַיַּצֵּ֨ל אֶתְכֶ֜ם מִיַּ֤ד אֹֽיְבֵיכֶם֙ מִסָּבִ֔יב וַתֵּשְׁב֖וּ בֶּֽטַח׃
14 of the 17 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.
[וישלח] [יהוה] [את] ירבעל [ואת] [בדן] [ואת] [יפתח] [ואת] [שמואל] [ויצל] [את׳כם]
12 words of the verse are on this fragment — 11 supplied entire by an editor.
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 Samuel 12:11
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — ParticleHTo
יְרֻבַּ֫עַל (Yrubba`al) is a name meaning 'Baal will contend,' associated with Gideon, a significant figure before Israel's monarchy. The name reflects Gideon's role in challenging Baal worship, as noted in Judges 6:11. It is derived from the roots meaning 'to contend' and 'Baal.' Gideon is also referred to as Jerubbesheth in 2 Samuel 11:21.
יְרֻבַּ֫עַל n.pr.m. name given to Gideon
base
H3378 יְרֻבַּ֫עַל
3378 Yrubba`al yer-oob-bah'-al
from 7378 and 1168; Baal will contend; Jerubbaal, a symbol.
name of Gideon:--Jerubbaal.
see HEBREW for 07378
see HEBREW for 01168
יְרֻבַּ֫עַל (ye.rub.ba.al) — Jerubbaal.
A man living before Israel's Monarchy, first mentioned at Jdg.6.11;
son of: Joash (H3101);
father of: Jether (H3500), Abimelech (H0040H) and Jotham (H3147); also called Jerubbaal at Jdg.6.32; 7.1; 8.29,35; 9.1,2,5,16,19,24,28,57; 1xJerubbesheth at 2Sa.11.21;
Another name of gid.on (גִּדְעוֹן "Gideon" H1439)
§ Jerubbaal = "let Baal contend"
name given to Gideon by his father when he destroyed the altar of Baal
N-proper — Noun proper masculineHNpm
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
בְדָן (bedan) refers to a name associated with two Israelites, specifically a judge from the tribe of Manasseh. The entries indicate that Bedan is linked to the concept of judging, as he is noted as a judge who followed Gideon. He is mentioned in 1 Chronicles 7:17 and is connected to Barak, another judge, suggesting a possible overlap in their roles.
בְדָן n.pr.m.
a judge of Israel
a Manassite
base
H917 בְדָן
917 Bdan bed-awn'
probably shortened for 5658; servile; Bedan, the name of two
Israelites:--Bedan.
see HEBREW for 05658
בְּדָן (be.dan) — Bedan.
A man of the tribe of Manasseh living at the time of Divided Monarchy, only mentioned at 1Ch.7.17;
son of: Ulam (H0198)
§ Bedan = "in judging"
1) a judge who followed Gideon
2) a Manassite
בְּדָן (be.dan) — Barak.
A Judge living before Israel's Monarchy, first mentioned at Jdg.4.6;
son of: Abinoam (H0042)
Another spelling of ba.raq (בָּרָק "Barak" H1301)
§ Bedan = "in judging"
1) a judge who followed Gideon
2) a Manassite
N-proper — Noun proper masculineHNpm
be'-dan (bedhan, "son of judgment" (?)):
(1) One of the leaders in Israel who with Jerubbaal, Jephthah and Samuel is mentioned as a deliverer of the nation (1Sa 12:11). The text is questioned because the Septuagint, Syriac, and Arabic read "Barak" instead.
(2) A son of Ulam of the house of Manasseh (1Ch 7:17).
Bedan
One of the judges of Israel (1 Sam. 12:11). It is uncertain who he was. Some suppose that Barak is meant, others Samson, but most probably this is a contracted form of Abdon (Judg. 12:13).
(son of judgement). Mentioned in (1 Samuel 12:11) as a judge of Israel between Jerubbaal (Gideon) and Jephthah. The Chaldee Paraphrase reads Samson for Bedan; the LXX., Syriac and Arabic all have Barak. Ewald suggests that it may be a false reading for Abdon. (B.C. about 1150.) The son of Gilead. (1 Chronicles 7:17)
according to judgment
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
יִפְתָּח (Yiphtach) means 'he will open' and refers to both a biblical figure and a location in Judah. Jephthah is noted as a judge of Israel who defeated the Ammonites, with a tragic vow involving his daughter. The word is derived from the root meaning to open, and its usage spans both personal and geographical references.
base
H3316 יִפְתָּח
3316 Yiphtach yif-tawkh'
from 6605; he will open; Jiphtach, an Israelite; also a place
in Palestine:--Jephthah, Jiphtah.
see HEBREW for 06605
יִפְתָּח (yiph.tach) — Iphtah.
§ Jephthah or Jiphtah = "he opens"
a city in Judah
יִפְתָּח (yiph.tach) — Jephthah.
A Judge living before Israel's Monarchy, first mentioned at Jdg.11.1;
son of: Gilead (H1568I)
Also named: Iephthae (Ἰεφθάε "Jephthah" G2422)
§ Jephthah or Jiphtah = "he opens"
1) a son of Gilead and a concubine and the judge who defeated the Ammonites; after the victory because of a vow taken before the battle he sacrificed his daughter as a burnt offering
2) a city in Judah
N-proper — Noun proper masculineHNpm
jef'-tha (yiphtach, "opened," or "opener," probably signifying "Yahweh will open"; Iephthae; used as the name of a place, as in Jos 15:43; 19:14; of a man, Jud 10:6-12:7): Ninth judge of the Israelites. His antecedents are obscure. Assuming Gilead to be the actual name of his father, his mother was a harlot. He was driven from home on account of his illegitimacy, and went to the land of Tobit in Eastern Syria (Jud 11:2,3). Here he and his followers lived the life of freebooters.
The Israelites beyond the Jordan being in danger of an invasion by the Ammonites, Jephthah was invited by the elders of Gilead to be their leader (Jud 11:5,6). Remembering how they had expelled him…
Jephthah
Whom God sets free, or the breaker through, a “mighty man of valour” who delivered Israel from the oppression of the Ammonites (Judg. 11:1-33), and judged Israel six years (12:7). He has been described as “a wild, daring, Gilead mountaineer, a sort of warrior Elijah.” After forty-five years of comparative quiet Israel again apostatized, and in “process of time the children of Ammon made war against Israel” (11:5). In their distress the elders of Gilead went to fetch Jephthah out of the land of Tob, to which he had fled when driven out wrongfully by his brothers from his father’s inheritance (2), and the people made him their head and captain. The “elders of Gilead” in their extremity summoned him to their aid, and he at once undertook the conduct of the war against Ammon. Twice he sent an embassy to the king of Ammon, but in…
(whom God sets free), A judge about B.C. 1143-1137. His history is contained in (Judges 11:1; Judges 12:8) He was a Gileadite, the son of Gilead and a concubine. Driven by the legitimate sons from his father’s inheritance, he went to Tob and became the head of a company of freebooters in a debatable land probably belonging to Ammon. (2 Samuel 10:6) (This land was east of Jordan and southeast of Gilead, and bordered on the desert of Arabia. --ED.) His fame as a bold and successful captain was carried back to his native Gilead; and when the time was ripe for throwing off the yoke of Ammon, Jephthah consented to become the captain of the Gileadite bands, on the condition, solemnly ratified before the Lord in Mizpeh, that int he…
The son of Gilead, was a judge of Israel, and successor to Jair. His history is told in Jud 11:1-12:15. A most affecting incident in it is his devoting his daughter to God as a sacrifice, in consequence of a rash vow.
The arguments on the question whether Jephthah’s daughter was actually sacrificed or not, cannot here be cited. The natural repugnance we feel to such a vow and its fulfillment has led many interpreters to adopt the less obvious theory that she was only condemned to live and die unmarried. There is no intimation in Scripture that God approved of his vow, whatever it was. Paul numbers Jephthah among the saints of the Old Testament distinguished for their faith, Heb 11:32.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
שְׁמוּאֵל (Shmuw'el) means 'heard of God' and refers to the name Samuel, associated with three Israelites. The most notable is the prophet Samuel, son of Elkanah and Hannah, who served during the reigns of Saul and David. Other references include individuals from the tribes of Simeon and Issachar, with the name implying a connection to God.
שְׁמוּאֵל 140 n.pr.m. Samuel (= name of Ēl)
great prophet, 11th cent. B.C.
in Simeon
in Issachar
base
H8050 שְׁמוּאֵל
8050 Shmuw'el sehm-oo-ale'
from the passive participle of 8085 and 410; heard of God;
Shemuel, the name of three Israelites:--Samuel, Shemuel.
see HEBREW for 08085
see HEBREW for 0410
שְׁמוּאֵל (she.mu.el) — Samuel.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.20;
son of: Elkanah (H0511H) and Hannah (H2584);
father of: Joel (H3100) and Abijah (H0029)
Also named: Samouēl (Σαμουήλ "Samuel" G4545)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
2) son Ammihud and the prince of the tribe of Simeon who was chosen to divide the land of Canaan between the tribes. Spelled 'Shemuel'
3) son of Tola and grandson of Issachar. Spelled 'Shemuel'
שְׁמוּאֵל (she.mu.el) — Shemuel.
A man living at the time of Egypt and Wilderness, only mentioned at Num.34.20;
son of: Ammihud (H5989H)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
N-proper — Noun proper masculineHNpm
sam'-u-el (shemu'el; Samouel): The word "Samuel" signifies "name of God," or "his name is El" (God). Other interpretations of the name that have been offered are almost certainly mistaken. The play upon the name in 1Sa 1:20 is not intended of course to be an explanation of its meaning, but is similar to the play upon the name Moses in Ex 2:10 and frequently elsewhere in similar instances. Thus, by the addition of a few letters shemu'el becomes sha'ul me'el, "asked of God," and recalls to the mother of Samuel the circumstances of the divine gift to her of a son. Outside of 1st Samuel the name of the great judge and prophet is found in Jer 15:1; Ps 99:6 and in 1 and 2…
Samuel
Heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. “The child Samuel grew on, and was in favour both with the Lord, and also with men” (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (
was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. (1 Samuel 3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. (1 Samuel 7:3,4) Then followed Samuel’s first and, as far as we know, only military achievement, ch. (1 Samuel 7:5-12) but it was apparently this which raised him to the office of "judge." He visited, in…
God hath heard, 1Sa 1:20, a child of prayer, the celebrated Hebrew prophet and judge, Ac 3:24 13:20. He was a Levite by birth, 1Co 6:20, and the son of Elkanah and Hannah, at Ramah in Mount Ephraim, northwest of Jerusalem. At a very tender age he was carried to Shiloh, and brought up beside the tabernacle under the care of Eli the high priest. Having been conserated to God from his birth, and devoted to Nazariteship, he began to receive divine communications even in his childhood, 1Sa 3:1-21; and after the death of Eli, he became established as the judge of Israel. He was the last and best of the Hebrew judges. We contemplate his character and administration with peculiar…
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp2mp — Particle · suffixHTo/Sp2mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2mp
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-2mp — Verb · Qal · sequential imperfect second person masculine pluralHc/Vqw2mp
בֶּ֫טַח (betach) refers to security or safety, encompassing both the concept of a secure place and the feelings of trust and assurance. It can also be used adverbially to mean 'safely' or 'securely.' The word is derived from a root meaning 'to trust' and is linked to the idea of refuge.
בֶּ֫טַח n.[m.] security
base
H983 בֶּ֫טַח security
983 betach beh'takh
from 982; properly, a place of refuge; abstract, safety, both
the fact (security) and the feeling (trust); often (adverb
with or without preposition) safely:--assurance, boldly,
(without) care(- less), confidence, hope, safe(-ly, -ty),
secure, surely.
see HEBREW for 0982
בֶּ֫טַח (be.tach) — security.
1) security, safety
adv
2) securely
N-ms — Noun common · masculine singular absoluteHNcmsa