1 Samuel 7:2 — Word Study
WLCוַיְהִ֗י מִיּ֞וֹם שֶׁ֤בֶת הָֽאָרוֹן֙ בְּקִרְיַ֣ת יְעָרִ֔ים וַיִּרְבּוּ֙ הַיָּמִ֔ים וַיִּֽהְי֖וּ עֶשְׂרִ֣ים שָׁנָ֑ה וַיִּנָּה֛וּ כָּל־ בֵּ֥ית יִשְׂרָאֵ֖ל אַחֲרֵ֥י יְהוָֽה׃ ס
BSAAnd from that dayyôwm [a long period of time, twenty years in all] a longrâbâh▸ timeyôwm passedhâyâh▸ twentyʻesrîym yearsshâneh in allhâyâh▸ as the arkʼârôwn [a sacred chest] remainedyâshab at Kiriath-jearimQiryath Yᵉʻârîym [the city of forests, a place of refuge] And allkôl [the entire nation, every individual] the housebayith of IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] mournfullynâhâh▸ soughtʼachar the LORDYᵉhôvâh [Yehovah, the self-existent, eternal God]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֗י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| מִיּ֞וֹם | from [the] day | Preposition, noun common masculine singular construct |
| שֶׁ֤בֶת | dwelt | Verb, Qal, infinitive construct common |
| הָֽאָרוֹן֙ | the ark | Particle, noun common masculine singular absolute |
| בְּקִרְיַ֣ת | at Kiriath | Preposition, noun proper |
| יְעָרִ֔ים | Jearim | Noun proper |
| וַיִּרְבּוּ֙ | and they increased | Verb, Qal, sequential imperfect third person masculine plural |
| הַיָּמִ֔ים | the days | Particle, noun common masculine plural absolute |
| וַיִּֽהְי֖וּ | and they were | Verb, Qal, sequential imperfect third person masculine plural |
| עֶשְׂרִ֣ים | twenty | Noun common, masculine plural absolute |
| שָׁנָ֑ה | year[s] | Noun common, feminine singular absolute |
| וַיִּנָּה֛וּ | and they mourned | Verb, Niphal, sequential imperfect third person masculine plural |
| כָּל־ | all | Noun common, masculine singular construct |
| בֵּ֥ית | [the] house of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| אַחֲרֵ֥י | after | Prep |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And from that day a long time passed, twenty years in all, as the ark remained at Kiriath-jearim. And all the house of Israel mourned and sought after the LORD. |
| KJV | And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD. |
| ASV | And it came to pass, from the day that the ark abode in Kiriath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after Jehovah. |
| YLT | And it cometh to pass, from the day of the dwelling of the ark in Kirjath-Jearim, that the days are multiplied — yea, they are twenty years — and wail do all the house of Israel after Jehovah. |
| WEB | From the day that the ark stayed in Kiriath Jearim, the time was long—for it was twenty years; and all the house of Israel lamented after Yahweh. |
| BBE | And the ark was in Kiriath-jearim for a long time, as much as twenty years: and all Israel was searching after the Lord with weeping. |
Translations agree on the key phrases in this verse, highlighting the duration and the actions of the Israelites.
The sentence is structured around the main action of time passing, with additional phrases providing context about the ark and the Israelites' response.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 7:2
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 Ark in Kiriath-jearimgenerated
1 Samuel 7:2 describes a lengthy period of twenty years during which the ark of the covenant remained in Kiriath-jearim. This time was marked by the mourning of the Israelites and their earnest seeking of the LORD. The narrative emphasizes the significance of the ark and its influence on the people of Israel, reflecting their spiritual state and relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 2:4 | When the angel of the LORD had spoken these words to all the Israelites, the people lifted up their voices and wept. |
| 2 | Jeremiah 3:13–22 | Only acknowledge your guilt, that you have rebelled against the LORD your God. You have scattered your favors to foreign gods under every green tree and have not obeyed My voice,’” declares the LORD. |
| 3 | Jeremiah 31:9 | They will come with weeping, and by their supplication I will lead them; I will make them walk beside streams of waters, on a level path where they will not stumble. For I am Israel’s Father, and Ephraim is My firstborn.” |
| 4 | Zechariah 12:10–11 | Then I will pour out on the house of David and on the people of Jerusalem a spirit of grace and prayer, and they will look on Me, the One they have pierced. They will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son. |
| 5 | Matthew 5:4 | Blessed are those who mourn, for they will be comforted. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יְהִ֗י, vay.Higenerated
The Hebrew word הָיָה (hayah) is a common verb meaning 'to be' or 'to exist.' It is often used to indicate the occurrence of events or states of being, particularly in narrative contexts. In this verse, it introduces the time frame of the events that follow, marking the beginning of a significant period for the Israelites.
The parsing indicates that this verb is in the sequential imperfect tense, third person masculine singular, which aligns with the narrative style of Hebrew prose, conveying actions that unfold over time.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible, which uses the phrase from that day to introduce the time period.
Sentence Structuregenerated
The main verb יְהִ֗י governs the verse, indicating the start of a period. Several phrases elaborate on the duration and the actions of the Israelites during this time.
The structure reflects a typical Hebrew narrative style, where the main action is introduced first, followed by details that provide context and description.
Septuagint Backgroundgenerated
The Septuagint translates יְהִ֗י as ἐγενήθη (egenēthē), which means 'it came to be.' This choice emphasizes the unfolding of events over time, aligning with the Hebrew meaning while also reflecting the Greek narrative style.
This translation captures the essence of the original Hebrew, focusing on the occurrence of significant events in Israel's history.
In plain words — the whole versegenerated
1 Samuel 7:2 recounts how twenty years passed while the ark of the covenant was in Kiriath-jearim. During this time, the Israelites mourned and sought the LORD, reflecting their longing for God's presence and guidance.
Frequently Asked Questionsgenerated
This signifies a prolonged period of waiting and mourning for the Israelites, highlighting their desire for God's presence and the significance of the ark in their worship.
The mourning reflects their recognition of separation from God and the impact of the ark's absence in their worship and community life.
To seek the LORD involves turning to God in prayer and worship, expressing a desire for His guidance and intervention in their lives.
This period marks a time of spiritual longing and preparation for future events in Israel's history, including the eventual restoration of their relationship with God.
Reflection Questionsgenerated
- In what ways do I seek God's presence in my life, especially during difficult times?
- How can I learn from the Israelites' response to the absence of the ark?
- What significance does the ark have in my understanding of God's covenant with His people?
- How can I support others in their journey of seeking the LORD?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, discussing the spiritual implications of the ark's presence and Israel's response to God.
3. Those who had not removed the foreign gods from their midst, except by good will, how were they resting after the Lord? All of which things, if they are investigated spiritually, the days of the ark's sojourn are multiplied.Early Church Fathers on 1 Samuel 7 →
"From the day the ark of the Lord remained in Cariathiarim, the days were multiplied, etc." [1 Samuel 7:2] What is said, that from the day the ark remained in Cariathiarim,Early Church Fathers on 1 Samuel 7 →
And it came to pass, from the day the ark remained in Kiriath-jearim, etc. Here, observe the difference between active and contemplative perfection.Early Church Fathers on 1 Samuel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 7:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass, while the ark abode in Kirjathjearim, that the time was long,.... It could not be less than between forty and fifty years, for it remained here until the times of David, who
Read John Gill on 1 Samuel 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, while the ark abode in Kirjath-je'arim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD. The ark abode ... twenty years.
Read Robert Jamieson on 1 Samuel 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe ark abode in Kirjath-jearim, and was not carried to Shiloh, its former place, either because that place was destroyed by the Philistines when the ark was taken, as may be gathered from this history, compared with ,14 26:6,9; or because God would hereby punish the wickedness, either of that particular place of Shiloh, or of the people of Israel, by keeping it in a private and obscure place, and that near to the Philistines, whither the generality of the people neither durst nor could safely come. It was twenty years; he saith not that this twenty years was all the time of the ark’ s abode there; for it continued there from Eli’ s time till David’ s reign, , which was forty years, ; but…
Read Matthew Poole on 1 Samuel 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 7:2 And it came to pass, while the ark abode in Kirjathjearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.Ver. 2. The time was long; for it was twenty years,] viz., Ere Samuel could bring them to this solemn conversion related in the verses following: so tough is the old Adam, and so difficult a thing it is to work upon such as are habituated and hardened in sinful practices. Samuel’ s song had been, as was afterwards Jeremiah’ s, "Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?" Sed surdo fabulam; they refused to return, till God stopped them with the cross, suffered the Philistines…
Read John Trapp on 1 Samuel 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years.—Literally, And it came to pass, from the day that the Ark rested at Kirjath-jearim, that the time was long; for it was twenty years. There is something very touching in this sad note of time. We think we read Samuel’s own words here. The unwearied toiler for God and His dear people found the twenty years a weary period of waiting. We must not, however, by any means suppose that the hungering of Israel after their God-Friend only began after the twenty years of sorrow were over. It had been a stern trial time. The great victory of Aphek and the destruction of Shiloh had laid all…
Read Charles John Ellicott on 1 Samuel 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. It was twenty years] This chapter contains the transactions of at least twenty years, but we know not the date of each event.
Read AdamClarke on 1 Samuel 7 →
CambridgeThe Cambridge Bible for Schools and Colleges2–6. The National Repentance and Reformation under Samuel 2. And it came to pass, &c.] Better, And it came to pass, from the day when the ark rested in Kirjath-jearim, that a long time elapsed, even twenty years. Twenty years was not, as the E. V. seems to imply, the whole duration of the Ark’s sojourn at Kirjath-jearim, but the time that elapsed before the reformation now to be recorded. The period here passed over in silence was a dark page in Israel’s history, politically and religiously. They were vassals of the Philistines, reduced apparently to abject submission. The public worship of Jehovah was intermitted; for the Tabernacle seems to have been dismantled, and the Ark was in a…
Read Cambridge on 1 Samuel 7 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd all the house of Israel lamented ... - The occupation of the country about Shiloh by the Philistines 1 Samuel 7:3 was partly the reason for the ark being kept so long at Kirjath-jearim.
Read Albert Barnes on 1 Samuel 7 →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
And from that day a long time passed, twenty years in all, as the ark remained at Kiriath-jearim. And all the house of Israel mourned and sought after the LORD.
From the day that the ark stayed in Kiriath Jearim, the time was long—for it was twenty years; and all the house of Israel lamented after Yahweh.
And from that day a long time passed, twenty years in all, as the ark remained at Kiriath-jearim. And all the house of Israel mournfully sought the LORD.
It was quite a long time – some twenty years in all – that the ark stayed at Kiriath Jearim. All the people of Israel longed for the Lord.
Tyndale line
And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.
And it came to pass, from the day that the ark abode in Kiriath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after Jehovah.
And it came to pass, from the day that the ark abode in Kiriath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.
And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.
(For while the Arke abode in Kiriath-iearim, the time was long, for it was twentie yeeres) and al the house of Israel lamented after ye Lord.
Strictly literal
And it came to pass, from the day that the ark abode in Kirjath-jearim, that the time was long; for it was twenty years. And all the house of Israel lamented after Jehovah.
And it cometh to pass, from the day of the dwelling of the ark in Kirjath-Jearim, that the days are multiplied — yea, they are twenty years — and wail do all the house of Israel after Jehovah.
And it comes to pass, from the day of the dwelling of the Ark in Kirjath-Jearim, that the days are multiplied—indeed, they are twenty years—and all the house of Israel wails after YHWH.
And it came to pass, from the time the ark remained in Kiryath-ye'arim, and the time was long, and it was twenty years: that all the house of Israel followed anxiously after the Lord.
From the day the ark remained in Kiriath Jearim, a long time passed, twenty years. All the house of Israel lamented and wished to turn to Yahweh.
From the Latin
And it came to pass, that from the day the ark of the Lord abode in Cariathiarim days were multiplied, (for it was now the twentieth year,) and all the house of Israel rested following the Lord.
Simplified
The Ark remained there in Kiriath-jearim from that day for a long time, in fact for twenty years. Everyone in Israel mourned and in repentance came back to the Lord.
And the ark was in Kiriath-jearim for a long time, as much as twenty years: and all Israel was searching after the Lord with weeping.
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 on the wording of this verse, with 16 of the 17 words matching. This indicates a strong consistency in the transmission of this text across different traditions.
וַיְהִ֗י מִיּ֞וֹם שֶׁ֤בֶת הָֽאָרוֹן֙ בְּקִרְיַ֣ת יְעָרִ֔ים וַיִּרְבּוּ֙ הַיָּמִ֔ים וַיִּֽהְי֖וּ עֶשְׂרִ֣ים שָׁנָ֑ה וַיִּנָּה֛וּ כָּל־ בֵּ֥ית יִשְׂרָאֵ֖ל אַחֲרֵ֥י יְהוָֽה׃ ס
16 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 7:2
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
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-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
see ARK OF BULRUSHES; ARK OF THE COVENANT; ARK OF NOAH
Ark
Noah’s ark, a building of gopher-wood, and covered with pitch, 300 cubits long, 50 cubits broad, and 30 cubits high (Gen. 6:14-16); an oblong floating house of three stories, with a door in the side and a window in the roof. It was 100 years in building (Gen. 5:32; 7:6). It was intended to preserve certain persons and animals from the deluge which God was about to bring over the earth. It contained eight persons (Gen. 7:13; 2 Pet. 2:5), and of all “clean” animals seven pairs, and of “unclean” one pair, and of birds seven pairs of each sort (Gen. 7:2, 3). It was in the form of an oblong square, with flat bottom and…
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 — Preposition · noun properHR/Npl
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
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
Adj — Noun common · masculine plural absoluteHNcmpa
twen'-ti.
See NUMBER.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular absoluteHNcfsa
נָהָה (nahah) is a primitive root meaning to groan or bewail. It primarily covers the concepts of lamenting and wailing, with usages in both the Qal and Niphal forms, indicating actions of mourning and lamentation. The entries suggest a focus on emotional expressions of grief.
נָהָה vb. wail, lament
Qal lament
Niph. went mourning after
base
H5091 נָהָה
5091 nahah naw-haw'
a primitive root; to groan, i.e. bewail; hence (through the
idea of crying aloud), to assemble (as if on proclamation):--
lament, wail.
נָהָה (na.hah) — to wail.
1) to wail, lament
1a) (Qal) to wail, lament
1b) (Niphal) to go mourning after
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — 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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
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
