1 Samuel 5:12 — Word Study
WLCוְהָֽאֲנָשִׁים֙ אֲשֶׁ֣ר לֹא־ מֵ֔תוּ הֻכּ֖וּ בַּטְּחֹרִ֑ים וַתַּ֛עַל שַֽׁוְעַ֥ת הָעִ֖יר הַשָּׁמָֽיִם׃
BSAwhoʼăsher did notlôʼ [were not overtaken by] diemûwth■ were afflictednâkâh■ [smitten, struck] with tumorsʻôphel [emerods, painful ulcers] and the outcryshavʻâh [cry for help, desperate call] of the cityʻîyr [town, settlement] went upʻâlâh▸ [ascended, rose] to heavenshâmayim [the sky, the abode of God]
| Greek | English | Parsing |
|---|---|---|
| וְהָֽאֲנָשִׁים֙ | and the men | Conjunction, particle, noun common masculine plural absolute |
| אֲשֶׁ֣ר | who | Particle |
| לֹא־ | not | Particle |
| מֵ֔תוּ | they died | Verb, Qal, perfect third person common plural |
| הֻכּ֖וּ | they were struck | Verb, Hophal, perfect third person common plural |
| בַּטְּחֹרִ֑ים | with the tumors | Preposition, noun common masculine plural absolute |
| וַתַּ֛עַל | and it went up | Verb, Qal, sequential imperfect third person feminine singular |
| שַֽׁוְעַ֥ת | [the] cry for help of | Noun common, feminine singular construct |
| הָעִ֖יר | the city | Particle, noun common feminine singular absolute |
| הַשָּׁמָֽיִם׃ | the heavens | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those who did not die were afflicted with tumors, and the outcry of the city went up to heaven. |
| KJV | And the men that died not were smitten with the emerods: and the cry of the city went up to heaven. |
| ASV | And the men that died not were smitten with the tumors; and the cry of the city went up to heaven. |
| YLT | and the men who have not died have been smitten with emerods, and the cry of the city goeth up into the heavens. |
| WEB | The men who didn’t die were struck with the tumors; and the cry of the city went up to heaven. |
| BBE | And those men who were not overtaken by death were cruelly diseased: and the cry of the town went up to heaven. |
Where they part company is in the term טְחֹרִים — see How Translations Differ.
The structure consists of a main clause followed by relative and prepositional phrases, leading to the main verb that describes the action of the outcry.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּת
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 5:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Plagues on the Philistinesgenerated
1 Samuel 5:12 describes the severe consequences faced by the Philistines after taking the Ark of the Covenant. Those who did not die from the plagues were afflicted with painful tumors, leading to a desperate outcry from the city that reached the heavens. This event illustrates the seriousness of their actions against Israel's God and the resulting divine judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 19:17 | Then Jehu will put to death whoever escapes the sword of Hazael, and Elisha will put to death whoever escapes the sword of Jehu. |
| 2 | Amos 5:19 | It will be like a man who flees from a lion, only to encounter a bear, or who enters his house and rests his hand against the wall, only to be bitten by a snake. |
| 3 | 1 Samuel 9:16 | “At this time tomorrow I will send you a man from the land of Benjamin, and you are to anoint him leader over My people Israel; he will save them from the hand of the Philistines. For I have looked upon My people, because their cry has come to Me.” |
| 4 | Exodus 12:30 | During the night Pharaoh got up—he and all his officials and all the Egyptians—and there was loud wailing in Egypt; for there was no house without someone dead. |
| 5 | Isaiah 15:3–5 | In its streets they wear sackcloth; on the rooftops and in the public squares they all wail, falling down weeping. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — טְחֹרִים, bat.cho.Rimgenerated
The word טְחֹרִים (taḥorim) refers specifically to tumors or painful ulcers, often associated with dysentery. It indicates a physical affliction that was both distressing and significant in the context of divine judgment.
The plural form emphasizes the widespread nature of the affliction among the people, suggesting a communal suffering that aligns with the narrative of God's punishment. This term is unique in its usage, highlighting the severity of the consequences faced by those who captured the Ark.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the term tumors.
Sentence Structuregenerated
The main verb of the sentence is הֻכּ֖וּ (hu.Ku), they were struck, which governs the clauses that describe the subjects and their conditions. The structure emphasizes the consequences of the actions taken by the Philistines.
The phrase וַתַּ֛עַל (va.Ta.'al), and it went up, indicates the rising cry of the city, illustrating the urgency and desperation of their situation.
Septuagint Backgroundgenerated
The Septuagint translates הֻכּ֖וּ as ἐπλήγησαν (eplēgēsan), meaning they were struck, which aligns closely with the Hebrew meaning.
This choice reflects a direct interpretation of the affliction as a divine act, emphasizing the severity of the punishment meted out by God.
In plain words — the whole versegenerated
1 Samuel 5:12 tells us that those who did not die from the plagues were afflicted with painful tumors, and the city cried out for help, with their cries reaching heaven. This illustrates the dire consequences faced by the Philistines after capturing the Ark of the Covenant.
Frequently Asked Questionsgenerated
It signifies a physical ailment that served as a punishment from God, indicating His displeasure with the Philistines for taking the Ark.
The outcry represents a desperate plea for help in the face of suffering, illustrating the seriousness of their plight.
The tumors symbolize God's judgment and serve as a reminder of the consequences of disrespecting His covenant.
It highlights the theme of divine judgment against those who oppose God and the protection He offers to His people.
Reflection Questionsgenerated
- What can we learn about the consequences of disobedience from this passage?
- How does the cry for help reflect our own moments of desperation?
- In what ways can we recognize God's judgment in our lives today?
- How does this story encourage us to respect sacred things and God's presence?
The early church on this verse — how the Fathers read it
The early church fathers comment on the afflictions described in this verse, drawing lessons on divine judgment and the seriousness of sin.
13. Concerning the striking of the buttocks indeed, because we spoke of it above, it would not need to be discussed here, if nothing different were said here than was said there.Early Church Fathers on 1 Samuel 5 →
And the wailing of each city went up to heaven. And the murmur and impatience and the clamor of Sodom, falsely significant among the faithful, in whichever places, or persons, or certainly senses of the body,Early Church Fathers on 1 Samuel 5 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Samuel 5:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the men that died not were smitten with the emerods,.... As the inhabitants of Ashdod and Gath had been; this shows that those that died did not die of that disease, but of some other; very
Read John Gill on 1 Samuel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the men that died not were smitten with the emerods: and the cry of the city went up to heaven. The cry of the city went up to heaven.
Read Robert Jamieson on 1 Samuel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe men that died not; either of some other plague or ulcer, as may be thought from , or of the emerods, which infested and tormented even those whom it did not kill. The cry of the city, or, of that city where the ark was; and the city is put for the people inhabiting it.
Read Matthew Poole on 1 Samuel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 5:12 And the men that died not were smitten with the emerods: and the cry of the city went up to heaven.Ver. 12. And the men that died not were smitten, &c.] All that were smitten with emerods died not here, as they had done at the other cities, quod petiverant ut arca restitueretur, because they had desired that the ark might be restored. Piscator.
Read John Trapp on 1 Samuel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. The men that died not] Some it seems were smitten with instant death; others with the haemorrhoids, and there was a universal consternation; and the cry of the city went up to heaven-it was an exceeding great cry. IT does not appear that the Philistines had any correct knowledge of the nature of Jehovah, though they seemed to acknowledge his supremacy. They imagined that every country, district, mountain, and valley, had its peculiar deity; who, in its place, was supreme over all others. They thought therefore to appease Jehovah by sending him back his ark or shrine: and, in order to be redeemed from their plagues, they send golden mice and emerods as telesms, probably made under…
Read AdamClarke on 1 Samuel 5 →CambridgeThe Cambridge Bible for Schools and Colleges12. the cry of the city went up to heaven] Cp. Exodus 2:13. The word used always denotes a supplication, a cry for help. Each city was visited with a heavier judgment than the preceding one. “The longer the Philistines resisted and refused to recognise the chastening hand of the living God in the plagues inflicted upon them, the more severely would they necessarily be punished.” So when Pharaoh hardened his heart and refused to let the Israelites go, the hand of the Lord grew heavier and heavier, till an unwilling consent was wrung from him.
Read Cambridge on 1 Samuel 5 →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
Those who did not die were afflicted with tumors, and the outcry of the city went up to heaven.
The men who didn’t die were struck with the tumors; and the cry of the city went up to heaven.
Those who did not die were afflicted with tumors, and the outcry of the city went up to heaven.
The people who did not die were struck with sores; the city’s cry for help went all the way up to heaven.
Tyndale line
And the men that died not were smitten with the emerods: and the cry of the city went up to heaven.
And the men that died not were smitten with the tumors; and the cry of the city went up to heaven.
And the men that died not were smitten with the tumours: and the cry of the city went up to heaven.
And the men that died not, were smitten with the emerods: and the cry of the city went up to heaven.
And the men that dyed not, were smitten with the emerods: and the cry of the citie went vp to heauen.
Strictly literal
and the men that died not were smitten with the hemorrhoids; and the cry of the city went up to heaven.
and the men who have not died have been smitten with emerods, and the cry of the city goeth up into the heavens.
and the men who have not died have been struck with lumps, and the cry of the city goes up into the heavens.
And the people that did not die were smitten with the hemorrhoids; and the lamentation of the city went up to heaven.
The men who did not die were afflicted with the tumors, and the cry of the city went up to the heavens.
From the Latin
For there was the fear of death in every city, and the hand of God was exceeding heavy. The men also that did not die, were afflicted with the emerods: and the cry of every city went up to heaven.
Simplified
Those who didn't die were plagued with swellings, and the cry for help from the town reached up to heaven.
And those men who were not overtaken by death were cruelly diseased: and the cry of the town went up to heaven.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with the Septuagint providing a similar translation for most terms. The Dead Sea Scrolls contain partial restorations but align with the Masoretic Text in the overall message.
וְהָֽאֲנָשִׁים֙ אֲשֶׁ֣ר לֹא־ מֵ֔תוּ הֻכּ֖וּ בַּטְּחֹרִ֑ים וַתַּ֛עַל שַֽׁוְעַ֥ת הָעִ֖יר הַשָּׁמָֽיִם׃
9 of the 10 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.
והאנשים אשר לא [מתו] [הכו] [בעפלים] [ותעל] [שועת] [העיר] השמים
2 words on the leather — 2 partly restored, 6 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 5:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Td/Ncmpa — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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)
Part — ParticleHTn
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hophal-Perf-3cp — Verb · Hophal · perfect third person common pluralHVHp3cp
טְחוֹר (tchor) refers to tumors, specifically those resulting from dysentery, such as hemorrhoids or piles. It is derived from a root meaning to burn, indicating inflammation. The term appears only in the plural form in the Old Testament.
[טְחוֹר] n.m. only pl. tumours, result of dysentery
base
H2914 [טְהוֹר] only pl. tumours, result of dysentery
2914 tchor tekh-ore'
from an unused root meaning to burn; a boil or ulcer (from
the inflammation), especially a tumor in the anus or pudenda
(the piles):--emerod.
טְחֹר (te.chor) — tumor.
tumours, haemorrhoids, piles
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
שַׁוְעָה (shav'ah) refers to a cry for help or a hallooing. It is a feminine noun derived from another Hebrew word, שָׁוַע (shav'ah), which also relates to crying. The entries consistently emphasize its meaning as a call for assistance.
[שַׁוְעָה] n.f. cry for help
base
H7775 [שַׁוְעָה] cry for help
7775 shav`ah shav-aw'
feminine of 7773; a hallooing:--crying.
see HEBREW for 07773
שַׁוְעָה (shav.ah) — cry.
cry for help
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.