1 Samuel 6:21 — Word Study
WLCוַֽיִּשְׁלְחוּ֙ מַלְאָכִ֔ים אֶל־ יוֹשְׁבֵ֥י קִרְיַת־ יְעָרִ֖ים לֵאמֹ֑ר הֵשִׁ֤בוּ פְלִשְׁתִּים֙ אֶת־ אֲר֣וֹן יְהוָ֔ה רְד֕וּ הַעֲל֥וּ אֹת֖וֹ אֲלֵיכֶֽם׃
BSASo they sentshâlach▸ messengersmălʼâk [representatives] toʼêl the peopleyâshab of Kiriath-jearimQiryath Yᵉʻârîym [city of forests] sayingʼâmar The PhilistinesPᵉlishtîy [immigrants from other places] have returnedshûwb■ [brought back, turned back] the arkʼârôwn [a box or chest, the Ark of the Covenant] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] Come downyârad [descend, go to a lower place] [and] take it upʻâlâh [ascend, go up] with youʼêl [to your city, to your country]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּשְׁלְחוּ֙ | and they sent | Verb, Qal, sequential imperfect third person masculine plural |
| מַלְאָכִ֔ים | messengers | Noun common, masculine plural absolute |
| אֶל־ | to | Preposition |
| יוֹשְׁבֵ֥י | [the] inhabitants of | Verb, Qal, participle (active) masculine plural common |
| קִרְיַת־ | Kiriath | Noun proper |
| יְעָרִ֖ים | Jearim | Noun proper |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| הֵשִׁ֤בוּ | they have brought back | Verb, Hiphil, perfect third person common plural |
| פְלִשְׁתִּים֙ | [the] Philistines | Noun gentilic, masculine plural absolute |
| אֶת־ | the object marker | Particle |
| אֲר֣וֹן | [the] ark of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| רְד֕וּ | come down | Verb, Qal, imperative second person masculine plural |
| הַעֲל֥וּ | take up | Verb, Hiphil, imperative second person masculine plural |
| אֹת֖וֹ | the object marker it | Particle, suffix |
| אֲלֵיכֶֽם׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they sent messengers to the people of Kiriath-jearim, saying, “The Philistines have returned the ark of the LORD. Come down and take it up with you.” |
| KJV | ¶ And they sent messengers to the inhabitants of Kirjath-jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you. |
| ASV | And they sent messengers to the inhabitants of Kiriath-jearim, saying, The Philistines have brought back the ark of Jehovah; come ye down, and fetch it up to you. |
| YLT | And they send messengers unto the inhabitants of Kirjath-Jearim, saying, 'The Philistines have sent back the ark of Jehovah; come down, take it up unto you.' |
| WEB | They sent messengers to the inhabitants of Kiriath Jearim, saying, “The Philistines have brought back Yahweh’s ark. Come down and bring it up to yourselves.” |
| BBE | And they sent men to the people living in Kiriath-jearim, saying, The Philistines have sent back the ark of the Lord; come and take it up to your country. |
Where they part company is יְעָרִ֖ים — see How Translations Differ.
The sentence consists of a main clause followed by a prepositional phrase indicating the destination and a clause that details the message, culminating in an imperative instruction.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפְּלִשְׁתִּי
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 6:21
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 Return of the Arkgenerated
1 Samuel 6:21 describes the aftermath of the Philistines returning the ark of the LORD. The people of Beth-shemesh, having witnessed the consequences of mishandling the ark, decide to send messengers to Kiriath-jearim to ensure the ark is properly taken care of. This reflects the importance of the ark as a sacred object among the Israelites, and the need for it to be housed in a suitable place, as seen in the broader narrative of the ark's journey.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 18:14 | On the west side the border curved southward from the hill facing Beth-horon on the south and came out at Kiriath-baal (that is, Kiriath-jearim), a city of the sons of Judah. This was the western side. |
| 2 | Judges 18:12 | They went up and camped at Kiriath-jearim in Judah. That is why the place west of Kiriath-jearim is called Mahaneh-dan to this day. |
| 3 | 1 Chronicles 13:5–6 | So David assembled all Israel, from the River Shihor in Egypt to Lebo-hamath, to bring the ark of God from Kiriath-jearim. |
| 4 | Psalm 78:60 | He abandoned the tabernacle of Shiloh, the tent He had pitched among men. |
| 5 | Jeremiah 7:12–14 | But go now to the place in Shiloh where I first made a dwelling for My Name, and see what I did to it because of the wickedness of My people Israel. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְעָרִ֖ים, ye.'a.Rimgenerated
The word יְעָרִ֖ים (ye.'a.Rim) refers specifically to 'forests' and is part of the name Kiriath-jearim, meaning 'city of forests.' This indicates a geographical location rich in trees, which may symbolize life and shelter.
The use of this term highlights the significance of Kiriath-jearim as a place where the ark of the covenant could be kept safe and honored. The context suggests that the inhabitants of this city are being called upon to assist in the retrieval of the ark, emphasizing their role in the community's spiritual life.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַֽיִּשְׁלְחוּ֙, and they sent, which governs the entire sentence. The structure includes a noun phrase indicating the messengers, a prepositional phrase specifying the destination, and a clause that conveys the message being sent.
The arrangement of the sentence places emphasis on the action of sending, followed by the important details of the message and the intended recipients, reflecting the urgency and significance of the communication.
Septuagint Backgroundgenerated
The Septuagint translates the main verb וַֽיִּשְׁלְחוּ֙ as ἀποστέλλουσιν, which means 'they send.' This choice aligns with the Hebrew meaning but carries a slightly different nuance in Greek, emphasizing the act of dispatching.
The term for the messengers is rendered as ἀγγέλους, which also means 'angels' or 'messengers.' This highlights the role of these individuals as representatives, possibly indicating a divine or authoritative mission.
In plain words — the whole versegenerated
1 Samuel 6:21 tells us that the people of Beth-shemesh sent messengers to Kiriath-jearim to inform them that the Philistines had returned the ark of the LORD. They asked the people to come down and take it up to their city. This shows the importance of the ark and the need to handle it with care.
Frequently Asked Questionsgenerated
Sending messengers was a way to ensure that the ark of the LORD was properly received and honored in a safe location, reflecting the community's reverence for the sacred object.
The ark represented God's presence among His people and was central to their worship and identity as a nation.
Kiriath-jearim means 'city of forests,' indicating a location that was likely lush and significant for its natural resources.
The return of the ark was a moment of relief and joy for the Israelites, who had suffered greatly during its absence and the consequences of its mishandling.
Reflection Questionsgenerated
- What does the ark of the LORD represent in my life today?
- How can I ensure that I treat sacred things with the respect they deserve?
- In what ways can I be a messenger of important news to my community?
- How do I respond when I see something that needs to be returned or restored?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on Kiriath-jearim, interpreting it as a city of the saints, drawing a parallel to the heavenly Jerusalem.
32. Kiriath-jearim is called their city. What is the city of the saints, if not that Jerusalem which is above? Who then are its inhabitants,Early Church Fathers on 1 Samuel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 6:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they sent messengers to the inhabitants of Kirjathjearim,.... Which was a city further on in the tribe of Judah, and lay among some woods, from whence it had its name, and was formerly called
Read John Gill on 1 Samuel 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they sent messengers to the inhabitants of Kirjath-je'arim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you.
Read Robert Jamieson on 1 Samuel 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey sent to Kirjath-jearim, either because the place was not far from them, and so it might soon be removed, which they mainly desired; or because it was a place of eminency and strength, and somewhat further distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place, than in Beth-shemesh, which was upon the border of their enemies’ land; or because they thought they would gladly receive it, being a pious and zealous people; or because it was in the way to Shiloh, its ancient habitation, and whither they might suppose…
Read Matthew Poole on 1 Samuel 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 6:21 And they sent messengers to the inhabitants of Kirjathjearim, saying, The Philistines have brought again the ark of the LORD; come ye down, [and] fetch it up to you.Ver. 21. Fetch it up to you,] viz., Lest the Philistines fetch it again; so they pretend, howsoever. Nature need not be taught to tell her own tale.
Read John Trapp on 1 Samuel 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Kirjath-jearim.—Kirjath-jearim should be spelt and pronounced Kirjatb-jearim, the “city of woods” (wood-ville, wood-town, wooton). Its modern name is Kurzet-el-Erab, “the city of grapes,” the woods being in later days replaced by vines.
Read Charles John Ellicott on 1 Samuel 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. To the inhabitants of Kirjath-jearim] They wished the ark away out of their village, but why they sent to this city instead of sending to Shiloh, does not appear: probably Shiloh had been destroyed by the Philistines, after the late defeat of Israel. This is most likely, as the ark was never more taken back to that place. IT was a very ancient usage, when a plague or other calamity infested a country, city, c. for the magicians to form an image of the destroyer, or of the things on which the plague particularly rested, in gold, silver, ivory, wax, clay, c., under certain configurations of the heavens and to set this up in some proper place, that the evils thus represented might be…
Read AdamClarke on 1 Samuel 6 →
CambridgeThe Cambridge Bible for Schools and Colleges21. Kirjath-jearim] i.e. “city of forests,” originally belonged to the Gibeonites (Joshua 9:17), and was one of the frontier cities of Judah (Joshua 15:9). The site is probably to be fixed at the modern village of Kuryet-el-enab, i.e. “city of the grape,” which stands among the hills, 8 or 9 miles N.E. of Ain Shems. “A ride over ruined rocky paths, some of the worst in the country, brought us to Kureit-el-Enab, the ancient Kirjath-jearim, in a pleasant valley of olive-groves, abounding in jays and hawks. We dismounted to visit the old Gothic church, said to have been built by the English Crusaders, and still quite perfect, though desecrated by the Moslem villagers to the uses of a…
Read Cambridge on 1 Samuel 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleKirjath-jearim - See Joshua 9:17 note. It has been thought that there was a high place at Kirjath-jearim (the hill, 1 Samuel 7:1), the remnant of its old pagan sanctity when it was called
Read Albert Barnes on 1 Samuel 6 →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 they sent messengers to the people of Kiriath-jearim, saying, “The Philistines have returned the ark of the LORD. Come down and take it up with you.”
They sent messengers to the inhabitants of Kiriath Jearim, saying, “The Philistines have brought back Yahweh’s ark. Come down and bring it up to yourselves.”
So they sent messengers to the people of Kiriath-jearim, saying, “The Philistines have returned the ark of the LORD. Come down and take it up with you.”
So they sent messengers to the residents of Kiriath Jearim, saying, “The Philistines have returned the ark of the Lord. Come down here and take it back home with you.”
Tyndale line
¶ And they sent messengers to the inhabitants of Kirjath-jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you.
And they sent messengers to the inhabitants of Kiriath-jearim, saying, The Philistines have brought back the ark of Jehovah; come ye down, and fetch it up to you.
And they sent messengers to the inhabitants of Kiriath-jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you.
And they sent messengers to the inhabitants of Kirjath-jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and bring it up to you.
And they sent messengers to the inhabitans of Kiriath-iearim, saying, The Philistims haue brought againe the Arke of the Lord: come ye downe and take it vp to you.
Strictly literal
And they sent messengers to the inhabitants of Kirjath-jearim, saying, The Philistines have brought again the ark of Jehovah; come down, fetch it up to you.
And they send messengers unto the inhabitants of Kirjath-Jearim, saying, 'The Philistines have sent back the ark of Jehovah; come down, take it up unto you.'
And they send messengers to the inhabitants of Kirjath-Jearim, saying, “The Philistines have sent back the Ark of YHWH; come down, take it up with you.”
And they sent messengers to the inhabitants of Kiryath-ye'arim, saying, The Philistines have brought back the ark of the Lord: come ye down, and fetch it up to you.
They sent messengers to the inhabitants of Kiriath Jearim, saying, “The Philistines have brought back the ark of Yahweh; come down and take it back with you.”
From the Latin
And they sent messengers to the inhabitants of Cariathiarim, saying: The Philistines have brought back the ark of the Lord, come ye down and fetch it up to you.
Simplified
They sent messengers to the people of Kiriath-jearim to say, “The Philistines have returned the Ark of the Lord. Come down and take it home with you.”
And they sent men to the people living in Kiriath-jearim, saying, The Philistines have sent back the ark of the Lord; come and take it up to your country.
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 for this verse, with minor differences in structure. The Dead Sea Scrolls provide a partial match, with some words restored by an editor, indicating a consistent tradition regarding this passage.
וַֽיִּשְׁלְחוּ֙ מַלְאָכִ֔ים אֶל־ יוֹשְׁבֵ֥י קִרְיַת־ יְעָרִ֖ים לֵאמֹ֑ר הֵשִׁ֤בוּ פְלִשְׁתִּים֙ אֶת־ אֲר֣וֹן יְהוָ֔ה רְד֕וּ הַעֲל֥וּ אֹת֖וֹ אֲלֵיכֶֽם׃
12 of the 16 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.
[וישלחו] [מלאכים] אל יושבי קרית יערים לאמור [השיבו] [פלשתיים] [את] [ארון] [יהוה] [רדו] [והעלו] אות׳ו אלי׳כם
5 words on the leather — 2 partly restored, 9 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 6:21
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-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
קִרְיַת יְעָרִים (Qiryath Y`ariym) means 'city of forests' and refers to a location in Palestine, specifically a city associated with the Gibeonites, situated on the borders of Judah and Benjamin. It is also known as קִרְיַת בַּעַל (Kirjath-baal). The name is derived from Hebrew roots meaning 'city' and 'forests' or 'towns.'
קִרְיַת יְעָרִים n.pr.loc. (city of forests);—city of the Gibeonites, assigned to Judah, on border of Benj.; called also קִרְיַת בַּעַל
base
H7157 קִרְיַת יְעָרִים, קִרְיַת בַּעַל, קרית ערים
7157 Qiryath Y`ariym keer-yath' yeh-aw-reem'
or (Jer. 26:20) with the article interposed; or (Josh. 18:28)
simply the former part of the word; or Qiryath tAriym
{keer-yath' aw-reem'}; from 7151 and the plural of 3293 or
5892; city of forests, or city of towns; Kirjath-Jearim or
Kirjath-Arim, a place in Palestine:--Kirjath, Kirjath-jearim,
Kirjath-arim.
see HEBREW for 07151
see HEBREW for 03293
see HEBREW for 05892
קִרְיַת יְעָרִים (qir.yat ye.a.rim) — Kiriath-jearim.
§ Kirjath-jearim = "city of forests"
a city on the northern boundary of Judah and on the western and southern boundaries of Benjamin
also 'Kirjath-baal' and 'Baalah'
N-proper — Noun properHNpl
kir'-i-ath (qiryath, "city"; the King James Version Kirjath): Mentioned (Jos 18:28) as a city of Benjamin; has been identified with Kuriet el `Enab, "town of grapes," a prosperous town on the highroad between Jerusalem and Jaffa; it is sometimes spoken of by the inhabitants as Qurieh. It is, however, generally thought that Kiriath here stands for KIRIATH-JEARIM (which see). See P E F, III, 132, Sh XVII.
קִרְיַת יְעָרִים (Qiryath Y`ariym) means 'city of forests' and refers to a location in Palestine, specifically a city associated with the Gibeonites, situated on the borders of Judah and Benjamin. It is also known as קִרְיַת בַּעַל (Kirjath-baal). The name is derived from Hebrew roots meaning 'city' and 'forests' or 'towns.'
קִרְיַת יְעָרִים n.pr.loc. (city of forests);—city of the Gibeonites, assigned to Judah, on border of Benj.; called also קִרְיַת בַּעַל
base
H7157 קִרְיַת יְעָרִים, קִרְיַת בַּעַל, קרית ערים
7157 Qiryath Y`ariym keer-yath' yeh-aw-reem'
or (Jer. 26:20) with the article interposed; or (Josh. 18:28)
simply the former part of the word; or Qiryath tAriym
{keer-yath' aw-reem'}; from 7151 and the plural of 3293 or
5892; city of forests, or city of towns; Kirjath-Jearim or
Kirjath-Arim, a place in Palestine:--Kirjath, Kirjath-jearim,
Kirjath-arim.
see HEBREW for 07151
see HEBREW for 03293
see HEBREW for 05892
קִרְיַת יְעָרִים (qir.yat ye.a.rim) — Kiriath-jearim.
§ Kirjath-jearim = "city of forests"
a city on the northern boundary of Judah and on the western and southern boundaries of Benjamin
also 'Kirjath-baal' and 'Baalah'
HNpl — Noun properHNpl
Jearim
Forests, a mountain on the border of Judah (Josh. 15:10).
(forests), Mount, a place named in specifying the northern boundary of Judah. (Joshua 15:10) The boundary ran from Mount Seir to "the shoulder of Mount Jearim, which is Cesalon" --that is, Cesalon was the landmark on the mountain. Kesla , seven miles due west of Jerusalem, stands on a high point on the north slope of a lofty ridge, which is probably Mount Jearim.
a leap; woods
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Ngmpa — Noun gentilic · masculine plural absoluteHNgmpa
fi-lis'-tinz, fil'-is-tinz, fil'-is-tinz (pelishtim; Phulistieim, allophuloi):
I. OLD TESTAMENT NOTICES
1. Race and Origin
2. Religion
3. Individual Philistines Mentioned
4. Title of Ruler and Circumcision
5. History in the Old Testament to Death of Saul
6. History Continued to Time of Ahaz
7. Later Notices
II. MONUMENTAL NOTICES
1. Palestinian Excavations
2. Egyptian Monuments
3. Assyrian Texts
III. THE CRETAN THEORY
1. Cherethim and Kretes
2. Caphtor and Keft
IV. DAVID'S GUARDS
1. The "Cherethi" and the "Pelethi" Not Mercenaries
2. Meaning of These Terms
3. Native Hebrews
4. Review
LITERATURE
I. Old Testament Notices.
1. Race and Origin:
The Philistines were an uncircumcised people inhabiting the shore plain between Gezer and Gaza in Southwestern Palestine (see PHILISTIA). The name Palestine itself (Hebrew pelesheth) refers to their country. The word means "migrants," and they came from another country. They…
Philistines
(Gen. 10:14, R.V.; but in A.V., “Philistim”), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are…
(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," (Amos 9:7) and "the remnant of the maritime district of Caphtor" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably…
A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured.
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
The Hebrew word אֲרוֹן, transliterated as arown, means 'chest' or 'ark.' It can refer to various types of containers, including a money chest, the Ark of the Covenant, and even a coffin. The word is built from the root meaning 'gathering' and is used in contexts related to sacred and practical storage.
אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן 203 n.m. chest, ark
chest, for money-offerings
sarcophagus, mummy-case
chest, ark in tabernacle & temple
base
H727 אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן chest, ark
727 'arown aw-rone'
or laron {aw-rone'}; from 717 (in the sense of gathering); a
box:--ark, chest, coffin.
see HEBREW for 0717
אֲרוֹן (a.ron) — ark.
1) chest, ark
1a) money chest
1b) Ark of the Covenant
2)(TWOT) coffin
N-cs — Noun common · masculine singular constructHNcmsc
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…
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
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
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/Sp3ms — Particle · suffixHTo/Sp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp2mp
