2 Chronicles 20:10 — Word Study
WLCוְעַתָּ֡ה הִנֵּה֩ בְנֵֽי־ עַמּ֨וֹן וּמוֹאָ֜ב וְהַר־ שֵׂעִ֗יר אֲ֠שֶׁר לֹֽא־ נָתַ֤תָּה לְיִשְׂרָאֵל֙ לָב֣וֹא בָהֶ֔ם בְּבֹאָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם כִּ֛י סָ֥רוּ מֵעֲלֵיהֶ֖ם וְלֹ֥א הִשְׁמִידֽוּם׃
BSAAnd nowʻattâh [at this present time, in this moment] here arehinnêh the menbên [sons, descendants] of AmmonʻAmmôwn [a son of Lot] MoabMôwʼâb [a land and people descended from Lot] and Mounthar SeirSêʻîyr [a mountain in Idumaea, meaning hairy or shaggy] whomʼăsher You did notlôʼ letnâthan■ [permit, allow] IsraelYisrâʼêl [the symbolic name of Jacob, also referring to his descendants] invadebôwʼ [go in against, attack] when they camebôwʼ out of the landʼerets [emerged, departed, earth, country, territory] of EgyptMitsrayim [a country in northeastern Africa] Sokîy Israel turned awayçûwr■ [removed, departed] from themʻal and did notlôʼ [refused to, chose not to] destroy themshâmad■ [desolate, annihilate]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֡ה | and therefore | Conjunction, adverb |
| הִנֵּה֩ | here! | Particle |
| בְנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| עַמּ֨וֹן | Ammon | Noun proper masculine |
| וּמוֹאָ֜ב | and Moab | Conjunction, noun proper |
| וְהַר־ | and [the] mountain of | Conjunction, noun common masculine singular construct |
| שֵׂעִ֗יר | Seir | Noun proper |
| אֲ֠שֶׁר | which | Particle |
| לֹֽא־ | not | Particle |
| נָתַ֤תָּה | you permitted | Verb, Qal, perfect second person masculine singular |
| לְיִשְׂרָאֵל֙ | to Israel | Preposition, noun proper |
| לָב֣וֹא | to go | Preposition, verb qal infinitive construct common |
| בָהֶ֔ם | in them | Preposition, suffix |
| בְּבֹאָ֖ם | when came they | Preposition, verb qal infinitive construct common, suffix |
| מֵאֶ֣רֶץ | from [the] land of | Preposition, noun common feminine singular construct |
| מִצְרָ֑יִם | Egypt | Noun proper |
| כִּ֛י | for | Particle |
| סָ֥רוּ | they turned aside | Verb, Qal, perfect third person common plural |
| מֵעֲלֵיהֶ֖ם | from on them | Preposition, preposition, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| הִשְׁמִידֽוּם׃ | they destroyed them | Verb hiphil perfect third person common plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And now, here are the men of Ammon, Moab, and Mount Seir, whom You did not let Israel invade when they came out of the land of Egypt; but Israel turned away from them and did not destroy them. |
| KJV | And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not; |
| ASV | And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not; |
| YLT | 'And now, lo, sons of Ammon, and Moab, and mount Seir, whom Thou didst not grant to Israel to go in against in their coming out of the land of Egypt, for they turned aside from off them and destroyed them not, |
| WEB | Now, behold, the children of Ammon and Moab and Mount Seir, whom you would not let Israel invade when they came out of the land of Egypt, but they turned away from them, and didn’t destroy them; |
| BBE | And now, see, the children of Ammon and Moab and the people of Mount Seir, whom you kept Israel from attacking when they came out of Egypt, so that turning to one side they did not send destruction on them: |
The translations agree on the rendering of הִשְׁמִידֽוּם as destroy.
The sentence features a main clause followed by a relative clause and additional phrases that elaborate on the context and actions.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָתַן
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 — 2 Chronicles 20:10
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 — A Prayer for Deliverancegenerated
2 Chronicles 20:10 is part of a prayer by King Jehoshaphat as he seeks God's help against a coalition of enemies. The context highlights Israel's reliance on God's past decisions regarding their adversaries, emphasizing their current vulnerability and need for divine intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 20:17–21 | Please let us pass through your land. We will not cut through any field or vineyard, or drink water from any well. We will stay on the King’s Highway; we will not turn to the right or to the left until we have passed through your territory.” |
| 2 | Deuteronomy 2:4–5 | and command the people: ‘You will pass through the territory of your brothers, the descendants of Esau, who live in Seir. They will be afraid of you, so you must be very careful. |
| 3 | Judges 11:15–18 | to tell him, “This is what Jephthah says: Israel did not take away the land of Moab or of the Ammonites. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הִשְׁמִידֽוּם, hish.mi.Dumgenerated
The verb שָׁמַד (shamad) means to destroy or annihilate. In this instance, it is in the Hiphil form, indicating the action of causing destruction. The choice of this verb underscores the severity of the situation Israel faced and their previous opportunity to eliminate a threat.
This word appears in contexts of total devastation, often associated with divine judgment. Here, it reflects Israel's failure to act decisively against their enemies, which is a significant theme in the narrative of their history.
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 נָתַ֤תָּה, you permitted, which governs the clauses that follow, detailing the groups involved and the actions taken. The structure emphasizes God's role in allowing or disallowing Israel's actions against these nations.
The sentence is complex, with multiple clauses detailing the subjects (the men of Ammon, Moab, and Mount Seir) and actions (not allowing invasion and not destroying). This reflects the layered nature of the prayer, intertwining past events with present requests.
Septuagint Backgroundgenerated
In the Septuagint, הִשְׁמִידֽוּם is rendered with the Greek word αὐτοὺς, which translates to them. This choice indicates a focus on the people of these nations rather than the act of destruction itself, suggesting a different interpretive emphasis in the Greek tradition.
The Greek translation aligns closely with the Hebrew text but shifts the focus slightly from the action of destruction to the subjects involved.
In plain words — the whole versegenerated
2 Chronicles 20:10 recounts how God did not allow Israel to attack the men of Ammon, Moab, and Mount Seir when they left Egypt. Instead, Israel turned away from these nations and chose not to destroy them, which is significant as they now face a threat from these very people.
Frequently Asked Questionsgenerated
Israel chose not to attack these nations as they were instructed by God, which reflects their obedience at that time.
These nations represent historical adversaries of Israel, and their mention highlights the ongoing conflict and the consequences of Israel's past decisions.
This verse illustrates a critical moment in Israel's history where their choices directly impact their present circumstances, emphasizing themes of obedience and divine intervention.
The verse serves as a reminder of the importance of decisive action in the face of potential threats and the consequences of inaction.
Reflection Questionsgenerated
- In what areas of my life am I hesitating to take decisive action, similar to Israel's choice regarding these nations?
- How can I better understand the consequences of my past decisions in my current circumstances?
- What does this passage teach about the importance of obedience to God's instructions?
- How can I apply the lessons from Israel's history to my own life today?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Chronicles 20:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd now, behold, the children of Ammon, and Moab, and Mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt,.... Charging them not to meddle with them, nor
Read John Gill on 2 Chronicles 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryArt not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? No JFB commentary on these verses.
Read Robert Jamieson on 2 Chronicles 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 20:10 And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;Ver. 10. Whom thou wouldest not let Israel invade.] Deuteronomy 2:5; Deuteronomy 2:9; Deuteronomy 2:19 Numbers 20:21. So that they are thine and our beneficiaries; but ungrateful ones.
Read John Trapp on 2 Chronicles 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And (the children of) mount Seir.—The Maonites are here so called apparently, and thus identified as an Edomite people. (See on 2 Chronicles 20:1.) Whom thou wouldest not let Israel invade.—See the respective prohibitions (Deuteronomy 2:4; Deuteronomy 2:9; Deuteronomy 2:19.) Comp. also (Numbers 20:14-21) the king of Edom’s refusal of a passage through his territory (Judges 11:15, seq.) These tribes were recognised as the kindred of Israel, as being sons of Esau and sons of Lot. (The Syriac has “mount Gebel,” i.e., Gebâl, the name of a tribe living in the northern part of mount Seir, Psalms 73:8.)
Read Charles John Ellicott on 2 Chronicles 20 →CambridgeThe Cambridge Bible for Schools and Colleges10. mount Seir] Here and in 2 Chronicles 20:23 in the enumeration of the allied peoples “Mount Seir” takes the place of the “Meunim” of 2 Chronicles 20:1, yet no doubt the same contingent is meant. Mount Seir was indeed part of the territory of the Edomites, and the Meunim (Minaeans) were Arabians, but the two peoples were cognate and moreover were neighbours, so that Minaean invaders would probably bring along with them Edomite kinsmen in passing through Mount Seir. Mount Seir extended from the south of the Dead Sea to the head of the Gulf of Akaba. whom thou wouldest not etc.] Cp. Deuteronomy 2:4-5; Deuteronomy 2:9; Deuteronomy 2:19; see also Numbers 20:14-21. but they turned] R.V. but…
Read Cambridge on 2 Chronicles 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Maonites of 2 Chronicles 20:1 are here, and in 2 Chronicles 20:22-23, called the “children” or inhabitants “of mount Seir.” Hence, we may gather that they were a tribe of Edomites, the
Read Albert Barnes on 2 Chronicles 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6-12. This prayer should be compared with that of Asa, (2 Chronicles 14:11,) and parts of Solomon’s at the dedication of the temple. 2 Chronicles 6:28-31.
Read Daniel Denison Whedon on 2 Chronicles 20 →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 now, here are the men of Ammon, Moab, and Mount Seir, whom You did not let Israel invade when they came out of the land of Egypt; but Israel turned away from them and did not destroy them.
Now, behold, the children of Ammon and Moab and Mount Seir, whom you would not let Israel invade when they came out of the land of Egypt, but they turned away from them, and didn’t destroy them;
And now, here are the men of Ammon, Moab, and Mount Seir, whom You did not let Israel invade when they came out of the land of Egypt. So Israel turned away from them and did not destroy them.
Now the Ammonites, Moabites, and men from Mount Seir are coming! When Israel came from the land of Egypt, you did not allow them to invade these lands. They bypassed them and did not destroy them.
Tyndale line
And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;
And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not;
And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not;
And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldst not let Israel invade, when they came from the land of Egypt, but they turned from them, and destroyed them not;
And now beholde, the children of Ammon and Moab, and mount Seir, by whome thou wouldest not let Israel goe, when they came out of the land of Egypt: but they turned aside from them, and destroyed them not:
Strictly literal
And now, behold, the children of Ammon and Moab, and those of mount Seir, amongst whom thou wouldest not let Israel go when they came out of the land of Egypt, (for they turned from them, and destroyed them not,)
'And now, lo, sons of Ammon, and Moab, and mount Seir, whom Thou didst not grant to Israel to go in against in their coming out of the land of Egypt, for they turned aside from off them and destroyed them not,
And now, behold, sons of Ammon, and Moab, and Mount Seir, whom You did not grant to Israel to go in against in their coming out of the land of Egypt, for they turned aside from off them and did not destroy them,
And now, behold, the children of 'Ammon and Moab and mount Se'ir, against whom thou wouldst not suffer Israel to come, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not:—
See now, here are the people of Ammon, Moab, and Mount Seir whom you would not let Israel invade when they came out of the land of Egypt; instead, Israel turned away from them and did not destroy them.
From the Latin
Now therefore behold the children of Ammon, and of Moab, and mount Seir, through whose lands thou didst not allow Israel to pass, when they came out of Egypt, but they turned aside from them, and slew them not,
Simplified
Look, here come the armies of Ammon, Moab, and Mount Seir, those very countries you did not let Israel invade when they came out of Egypt. Israel left them alone and did not destroy them.
And now, see, the children of Ammon and Moab and the people of Mount Seir, whom you kept Israel from attacking when they came out of Egypt, so that turning to one side they did not send destruction on them:
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 19 of the 21 words matched. The Septuagint's rendering, while maintaining the essence of the Hebrew, presents a different word order and emphasizes different aspects of the narrative.
וְעַתָּ֡ה הִנֵּה֩ בְנֵֽי־ עַמּ֨וֹן וּמוֹאָ֜ב וְהַר־ שֵׂעִ֗יר אֲ֠שֶׁר לֹֽא־ נָתַ֤תָּה לְיִשְׂרָאֵל֙ לָב֣וֹא בָהֶ֔ם בְּבֹאָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם כִּ֛י סָ֥רוּ מֵעֲלֵיהֶ֖ם וְלֹ֥א הִשְׁמִידֽוּם׃
19 of the 21 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 2 Chronicles 20:10
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
עַמּוֹן (Ammon) refers to a people descended from Lot, specifically through his son Ben-ammi. The term is associated with the Ammonites and their territory in Transjordan. It is derived from a root meaning 'tribal' or 'inbred.' The entries consistently identify Ammon as both a person and a group.
עַמּוֹן 106 n.pr.gent. Ammon
base
H5983 עַמּוֹן Ammon
5983 `Ammown am-mone'
from 5971; tribal, i.e. inbred; Ammon, a son of Lot; also his
posterity and their country:--Ammon, Ammonites.
see HEBREW for 05971
עַמּוֹן (am.mon) — Ammon.
§ Ammon = "tribal"
a people dwelling in Transjordan descended from Lot through Ben-ammi
N-proper — Noun proper masculineHNpm
Ammon
Another form of the name Ben-ammi, the son of Lot (Gen. 19:38). This name is also used for his posterity (Ps. 83:7).
(sons of renown, mountaineers), Am’monites, Children of Ammon, A people descended from Ben-ammi, the son of Lot by his younger daughter. (Genesis 19:38) comp Psal 83:7,8 The Ammonites are frequently mentioned with the Moabites (descendants of Ben-ammi’s half-brother), and sometimes under the same name. Comp. (Judges 10:6; 2 Chronicles 20:1; Zephaniah 2:8) etc. The precise position of the territory of the Ammonites is not ascertainable. In the earliest mention of them, (2:20) they are said to have dwelt in their place, Jabbok being their border. (Numbers 21:24; 2:37; 3:16) (i.e. Land or country is, however, but rarely…
a people; the son of my people
→ See BEN-AMMI
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
Conj | N-proper — Conjunction · noun properHC/Npl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
שֵׂעִיר (Se`iyr) refers to a mountainous region in Edom, south of the Dead Sea, and is associated with its early inhabitants, the Horites. The term can mean 'hairy' or 'shaggy' and also denotes a patriarch of the Horites mentioned in Genesis 36:20. The entries collectively emphasize its geographical and genealogical significance.
שֵׂעִיר n.pr. Sē‛ir
terr. land of Edom, S. of Dead Sea
specif. mont. E. of Arabah
gent. = Edom
personif. as m.
mont. in Judah
base
H8165a שֵׂעִיר Sēir H8165b שֵׂעִיר Sēir
8165 Se`iyr say-eer'
formed like 8163; rough; Seir, a mountain of Idumaea and its
aboriginal occupants, also one in Palestine:--Seir.
see HEBREW for 08163
שֵׂעִיר (se.ir) — Seir.
§ Seir = "hairy" or "shaggy"
n pr terr
2) the land of Edom, south of the Dead Sea n pr mont
3) a mountain range in Edom extending from the Dead Sea to the Elanitic Gulf
3a) apparently also called 'Mount Seir' and extending most of the distance of the mountain range itself
4) a mountain in northern Judah lying westward from Kirjath-jearim
שֵׂעִיר (se.ir) — Seir.
A man living at the time of the Patriarchs, first mentioned at Gen.36.20;
father of: Lotan (H3877), Shobal (H7732), Zibeon (H6649H), Anah (H6034H), Dishon (H1787), Ezer (H0687), Dishan (H1789), Timna (H8555H)
§ Seir = "hairy" or "shaggy"
patriarch of the Horites, the inhabitants of Edom before the descendants of Esau, the Edomites
שֵׂעִיר (se.ir) — (Mount) Seir.
§ Seir = "hairy" or "shaggy"
patriarch of the Horites, the inhabitants of Edom before the descendants of Esau, the Edomites
N-proper — Noun properHNpl
se'-ir:
(1) (har se'-ir, "Mt. Seir" (Ge 14:6, etc.), 'erets se`-ir (Ge 32:3, etc.); to oros Seeir, ge Seeir): In Ge 32:3 "the land of Seir" is equated with "the field of Edom." The Mount and the Land of Seir are alternative appellations of the mountainous tract which runs along the eastern side of the Arabah, occupied by the descendants of Esau, who succeeded the ancient Horites (Ge 14:6; 36:20), "cave-dwellers," in possession. For a description of the land see EDOM.
(2) (har se`ir; Codex Vaticanus Assar; Codex Alexandrinus Seeir): A landmark on the boundary of Judah (Jos 15:10), not far from Kiriath-jearim and Chesalon.…
Seir
Rough; hairy. (1.) A Horite; one of the “dukes” of Edom (Gen. 36:20-30).
(2.) The name of a mountainous region occupied by the Edomites, extending along the eastern side of the Arabah from the south-eastern extremity of the Dead Sea to near the Akabah, or the eastern branch of the Red Sea. It was originally occupied by the Horites (Gen. 14:6), who were afterwards driven out by the Edomites (Gen. 32:3; 33:14, 16). It was allotted to the descendants of Esau (Deut. 2:4, 22; Josh. 24:4; 2 Chr. 20:10; Isa.…
(hairy, Shaggy), We have both "land of Seir," (Genesis 32:3; 36:50) and "Mount Seir." (Genesis 14:6) It is the original name of the mountain range extending along the east side of the valley of Arabah, from the Dead Sea to the Elanitic, Golf. The Horites appear to have been the chief of the aboriginal inhabitants, (Genesis 36:20) but it was ever afterward the possession of the Edomites, the descendants of Esau. The Mount Seir of the: Bible extended much farther south than the modern province, as is shown by the words of (2:1-8) It had the Arabah on the west, vs. 1 and 8; it extended as far south as the head of the Gulf of Akabah, ver. 8; its eastern border ran along the base of the mountain range where the plateau of Arabia…
1. A mountain of Judah, near Kirjath-jearim, Jos 15:10.
2. A Horite, one of the primitive rulers of the country south and southeast of the Dead Sea, Ge 36:20 De 2:12.
3. A mountainous tract lying between the southern extremity of the Dead Sea and the eastern gulf of the Red Sea. Mount Hor formed part of Seir, and is the only part that retains its original name. See IDUMEA.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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
Prep | N-proper — Preposition · noun properHR/Npl
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Prep | Suff — Preposition · preposition · suffixHR/Rd/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
V-Hiphil-Perf-3cp | Suff — Verb hiphil perfect third person common plural · suffixHVhp3cp/Sp3mp