1 Samuel 14:23 — Word Study
WLCוַיּ֧וֹשַׁע יְהוָ֛ה בַּיּ֥וֹם הַה֖וּא אֶת־ יִשְׂרָאֵ֑ל וְהַ֨מִּלְחָמָ֔ה עָבְרָ֖ה אֶת־ בֵּ֥ית אָֽוֶן׃
BSASo the LORDYᵉhôvâh [Yehovah, The covenant Name of God] savedyâshaʻ▸ [rescued, delivered from danger] IsraelYisrâʼêl [the descendants of Jacob] thathûwʼ dayyôwm [a literal 24-hour period or a figurative space of time] and the battlemilchâmâh [war, conflict] moved onʻâbar■ [passed over, transitioned] beyond Beth-avenBêyth ʼÂven [past, over, the house of vanity, a city east of Bethel]
| Greek | English | Parsing |
|---|---|---|
| וַיּ֧וֹשַׁע | and he delivered | Verb, Hiphil, sequential imperfect third person masculine singular |
| יְהוָ֛ה | Yahweh | Noun proper |
| בַּיּ֥וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַה֖וּא | that | Particle, pronoun |
| אֶת־ | the object marker | Particle |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| וְהַ֨מִּלְחָמָ֔ה | and the battle | Conjunction, particle, noun common feminine singular absolute |
| עָבְרָ֖ה | it passed beyond | Verb, Qal, perfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| בֵּ֥ית | Beth | Noun proper |
| אָֽוֶן׃ | Aven | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the LORD saved Israel that day, and the battle moved on beyond Beth-aven. |
| KJV | So the LORD saved Israel that day: and the battle passed over unto Beth-aven. |
| ASV | So Jehovah saved Israel that day: and the battle passed over by Beth-aven. |
| YLT | And Jehovah saveth Israel on that day, and the battle hath passed over to Beth-Aven. |
| WEB | So Yahweh saved Israel that day; and the battle passed over by Beth Aven. |
| BBE | So the Lord made Israel safe that day: and the fight went over to Beth-aven. |
The translations agree on the meaning of יָשַׁע — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses, creating a clear progression of thought.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbיָשַׁע
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 14:23
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Battle Against the Philistinesgenerated
1 Samuel 14:23 recounts how the LORD intervened to save Israel during a critical battle against the Philistines. This moment highlights God's role as a protector and deliverer of His people, demonstrating His faithfulness to Israel amidst conflict. The preceding verses set the stage for this divine rescue, as the Israelites rallied together to confront their enemies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:30 | That day the LORD saved Israel from the hand of the Egyptians, and Israel saw the Egyptians dead on the shore. |
| 2 | Judges 2:18 | Whenever the LORD raised up a judge for the Israelites, He was with that judge and saved them from the hands of their enemies while the judge was still alive; for the LORD was moved to pity by their groaning under those who oppressed them and afflicted them. |
| 3 | 2 Kings 14:27 | and since the LORD had said that He would not blot out the name of Israel from under heaven, He saved them by the hand of Jeroboam son of Jehoash. |
| 4 | Psalm 44:6–8 | For I do not trust in my bow, nor does my sword save me. |
| 5 | Hosea 1:7 | Yet I will have compassion on the house of Judah, and I will save them—not by bow or sword or war, not by horses and cavalry, but by the LORD their God.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָשַׁע, yasha`generated
The verb יָשַׁע (yasha`) is a Hiphil form, indicating a causative action — in this case, God delivering or saving His people. It encompasses a range of meanings, including liberation from danger, moral struggles, and victory in battle, as seen throughout the Scriptures.
This word emphasizes God's active role in salvation, showing that He is the one who rescues Israel from peril. The use of this verb in this context highlights the divine intervention that results in Israel's victory over their enemies.
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 finite verb יָשַׁע, he delivered, governs the main clause, indicating the action taken by the subject, יְהוָה, Yahweh. The structure is straightforward, with the subject followed by the verb and the object, leading to a clear depiction of the event.
The second part of the verse introduces another action with the verb עָבְרָה, it passed beyond, which describes the movement of the battle. This sequential structure highlights the deliverance followed by the continuation of conflict.
Septuagint Backgroundgenerated
The Septuagint translates יָשַׁע as ἔσωσεν (esōsen), meaning 'to save' or 'to rescue'. This choice aligns closely with the Hebrew meaning, indicating a direct translation of the concept of divine deliverance.
This translation choice reinforces the understanding of God's protective role in the narrative, emphasizing His intervention in Israel's affairs.
In plain words — the whole versegenerated
1 Samuel 14:23 tells us that the LORD saved Israel during a battle, showing His power and protection. The battle continued beyond a place called Beth-aven, indicating that the conflict was not yet over.
Frequently Asked Questionsgenerated
It signifies God's intervention to protect and deliver His people from danger, demonstrating His faithfulness to Israel.
The battle highlights the ongoing conflict between Israel and the Philistines, showing that even after deliverance, challenges remain.
Beth-aven, meaning 'house of vanity,' represents a location associated with idolatry and sin, emphasizing the spiritual challenges faced by Israel.
This verse illustrates God's role as a savior and protector, affirming His commitment to His people in times of crisis.
Reflection Questionsgenerated
- In what ways have I experienced God's deliverance in my own life?
- How can I trust in God's protection during difficult times?
- What does the name Beth-aven teach us about the dangers of idolatry?
- How can I support others who are facing battles in their lives?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss God's deliverance and the nature of spiritual battles. Quotations from Gregory the Dialogist and Bede are included, reflecting on the significance of the LORD's saving action.
Because likewise through love of that heavenly life the darkness of sins is abandoned, there follows: (Verse 23.) "And the Lord saved Israel on that day." The contemplation of the inner light is indeed a splendid and most brilliant day,Early Church Fathers on 1 Samuel 14 →
The battle, however, reached as far as Bethaven. Bethaven is called the house of idols or the useless house. And thus the Church pursues heretics by arguing,Early Church Fathers on 1 Samuel 14 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 14:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo the Lord saved Israel that day, c] And a wonderful salvation it was, that two men should throw such a vast army into confusion, which issued in the utter rout and destruction of them this only
Read John Gill on 1 Samuel 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo the LORD saved Israel that day: and the battle passed over unto Bethaven. So the Lord saved Israel that day; and the battle passed over unto Beth-aven - i:e., Beth-el.
Read Robert Jamieson on 1 Samuel 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe battle, i.e. the warriors who were engaged in the battle, and were pursuing and fighting with the Philistines.
Read Matthew Poole on 1 Samuel 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 14:23 So the LORD saved Israel that day: and the battle passed over unto Bethaven.Ver. 23. So the Lord saved Israel.] Immediately, and for no merit of theirs. See 1 Samuel 14:20.
Read John Trapp on 1 Samuel 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) So the Lord saved Israel . . .—The identical words used at the Red Sea, after the deliverance of the people from Egypt. So the battle rolled westward through Beth-aven, past city and village, over Mount Ephraim. It was a decisive victory, crushing in its results to the Philistines, who were driven back so effectually as not to re-appear till the close of Saul’s reign. The king was now at liberty to develop the military character of the people; and till the disaster which closed his life and reign, his various campaigns against the idolatrous nations who surrounded Israel generally appear to have gone on from victory to victory.
Read Charles John Ellicott on 1 Samuel 14 →CambridgeThe Cambridge Bible for Schools and Colleges23. So the Lord saved Israel] Cp. Exodus 14:30; 2 Chronicles 32:22. unto Beth-aven] Saul crossed the valley from Geba to Michmash, and drove the Philistines back in a north-westerly direction to Beth-aven, half way between Michmash and Bethel. Thence the pursuit was across the watershed, and headlong down the pass of Beth-horon to Aijalon, where the valley begins to open out towards the plain of Philistia:—that same pass where Joshua gained his great victory over the five Amorite kings (Joshua 10:10), and where the valiant Judas Maccabaeus was once more in later times to drive back the enemies of Israel to the plains (1Ma 3:24). The whole distance was between 15 and 20 miles.
Read Cambridge on 1 Samuel 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. The battle passed over unto Beth-aven — Rather, passed beyond Beth-aven. Assuming that Beth-aven lay west of Michmash, (see on 1 Samuel 13:5,) we suppose the Philistines were chased beyond this place on their way to Aijalon.
Read Daniel Denison Whedon on 1 Samuel 14 →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 saved Israel that day, and the battle moved on beyond Beth-aven.
So Yahweh saved Israel that day; and the battle passed over by Beth Aven.
So the LORD saved Israel that day, and the battle moved on beyond Beth-aven.
So the Lord delivered Israel that day, and the battle shifted over to Beth Aven.
Tyndale line
So the LORD saved Israel that day: and the battle passed over unto Beth-aven.
So Jehovah saved Israel that day: and the battle passed over by Beth-aven.
So the LORD saved Israel that day: and the battle passed over by Beth-aven.
So the LORD saved Israel that day: and the battle passed over to Beth-aven.
And so the Lord saued Israel that day: and the battell continued vnto Beth-auen.
Strictly literal
And Jehovah saved Israel that day; and the battle passed over beyond Beth-Aven.
And Jehovah saveth Israel on that day, and the battle hath passed over to Beth-Aven.
And YHWH saves Israel on that day, and the battle has passed over to Beth-Aven.
So the Lord saved Israel that day: and the battle passed over unto Beth-aven.
So Yahweh saved Israel that day, and the battle passed beyond Beth Aven.
From the Latin
And the Lord saved Israel that day. And the fight went on as far as Bethaven.
Simplified
On that day the Lord saved Israel, and the battle extended past Beth-aven.
So the Lord made Israel safe that day: and the fight went over to Beth-aven.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the overall message of the verse, with both texts affirming that the LORD saved Israel and that the battle moved on. However, the Septuagint's wording and structure differ somewhat from the Hebrew text.
וַיּ֧וֹשַׁע יְהוָ֛ה בַּיּ֥וֹם הַה֖וּא אֶת־ יִשְׂרָאֵ֑ל וְהַ֨מִּלְחָמָ֔ה עָבְרָ֖ה אֶת־ בֵּ֥ית אָֽוֶן׃
7 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 14:23
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.
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
See WAR.
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
be-yond': Found in the Hebrew only in its application to space and time, and for these ideas three words are employed: hale'ah (Ge 35:21) = "to the distance"; `abhar = "to go beyond" "to cross" derivative `ebher (Chald. `abhar) = "across," "beyond" (De 30:13; Jos 18:7; Jud 3:26; 1Sa 20:36; 2Ch 20:2; Ezr 4:17,20; Jer 25:22); and `al (Le 15:25) = "beyond the time." In the New Testament peran, is used to…
Beyond
When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7).
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בֵּית אָ֫וֶן (Beyth 'Aven) means 'house of vanity' and refers to a location in Palestine, specifically east of Bethel. It is derived from two Hebrew words meaning 'house' and 'vanity.' The Brown-Driver-Briggs entry suggests an alternative interpretation as 'house of iniquity or idolatry,' but this is debated.
בֵּית אָ֫וֶן n.pr.loc. (house of iniquity or idolatry ? hardly likely unless as alteration of orig. בֵּית אוֹן, house of wealth or strength) eastward from Bethel
base
H1007 בֵּית אָ֫וֶן
1007 Beyth 'Aven bayth aw'-ven
from 1004 and 205; house of vanity; Beth- Aven, a place in
Palestine:--Beth-aven.
see HEBREW for 01004
see HEBREW for 0205
בֵּית אָ֫וֶן (bet a.ven) — Beth-aven.
§ Beth-aven = "house of vanity"
a city east of Bethel
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית אָ֫וֶן (Beyth 'Aven) means 'house of vanity' and refers to a location in Palestine, specifically east of Bethel. It is derived from two Hebrew words meaning 'house' and 'vanity.' The Brown-Driver-Briggs entry suggests an alternative interpretation as 'house of iniquity or idolatry,' but this is debated.
בֵּית אָ֫וֶן n.pr.loc. (house of iniquity or idolatry ? hardly likely unless as alteration of orig. בֵּית אוֹן, house of wealth or strength) eastward from Bethel
base
H1007 בֵּית אָ֫וֶן
1007 Beyth 'Aven bayth aw'-ven
from 1004 and 205; house of vanity; Beth- Aven, a place in
Palestine:--Beth-aven.
see HEBREW for 01004
see HEBREW for 0205
בֵּית אָ֫וֶן (bet a.ven) — Beth-aven.
§ Beth-aven = "house of vanity"
a city east of Bethel
HNpl — Noun properHNpl
a'-ven 'awen "emptiness," "vanity": Used in Eze 30:17 for On or Heliopolis, in Egypt. See ON. As a term of contempt Hosea calls Beth-el "Beth-aven" (4:15; 10:5). So Amos speaks of some valley near Damascus as "the valley of Aven" (that is, of the idol, 1:5), in which Baalbek (Heliopolis) was situated. The word is rendered "idol" in Isa 66:3.
Aven
Nothingness; vanity. (1.) Hosea speaks of the “high places of Aven” (10:8), by which he means Bethel. He also calls it Beth-aven, i.e., “the house of vanity” (4:15), on account of the golden calves Jeroboam had set up there (1 Kings 12:28).
(2.) Translated by the LXX. “On” in Ezek. 30:17. The Egyptian Heliopolis or city of On (q.v.).
(3.) In Amos 1:5 it denotes the Syrian Heliopolis, the modern Baalbec.
(nothingness). The "plain of Aven" is mentioned by (Amos 1:5) in his denunciation of Syria and the country to the north of Palestine. This Aven is by some supposed to be the once magnificent Heiropolis, "city of I the sun," now Baalbek (Bal’bek) of Coele-Syria, whose ruins are one of the wonders of the ages. It was situated in a plain near the foot of the Anti-Libanus range of mountains, 42 miles northwest of Damascus. It is famous for the colossal ruins of its temples, one of which with its courts and porticos, extended over 1000 feet in length. The temples were built of marble or limestone and granite. Some of the columns were 7 feet in diameter and 62 feet high, or including capital and pedestal, 89 feet. Some of the building-stones were 64 feet long and 12 feet thick. The temples are of Roman origin. In (
See HELIOPOLIS.