2 Chronicles 34:7 — Word Study
WLCוַיְנַתֵּ֣ץ אֶת־ הַֽמִּזְבְּח֗וֹת וְאֶת־ הָאֲשֵׁרִ֤ים וְהַפְּסִלִים֙ כִּתַּ֣ת לְהֵדַ֔ק וְכָל־ הַֽחַמָּנִ֥ים גִּדַּ֖ע בְּכָל־ אֶ֣רֶץ יִשְׂרָאֵ֑ל וַיָּ֖שָׁב לִירוּשָׁלִָֽם׃ ס
BSAHe tore downnâthats▸ [completely destroyed, broke down] the altarsmizbêach [places of sacrifice, worship] and Asherah polesʼăshêrâh [idols, images of the goddess Asherah] crushedkâthath■ [beat, pulverized] the idolspᵉçîyl [graven images, false gods] to powderdâqaq [dust, small pieces] and cut to piecesgâdaʻ■ [hewed down, demolished] allkôl the incense altarschammân [sun-images, pillars] throughoutkôl [in every part of] the landʼerets [earth, territory] of IsraelYisrâʼêl [God's chosen people] Then he returnedshûwb▸ [turned back, came back] to JerusalemYᵉrûwshâlaim [the city of peace, God's holy city]
| Greek | English | Parsing |
|---|---|---|
| וַיְנַתֵּ֣ץ | and he pulled down | Verb, Piel, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַֽמִּזְבְּח֗וֹת | the altars | Particle, noun common feminine plural absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָאֲשֵׁרִ֤ים | the Asherah poles | Particle, noun |
| וְהַפְּסִלִים֙ | and the idols | Conjunction, particle, noun common masculine plural absolute |
| כִּתַּ֣ת | he crushed | Verb, Piel, perfect third person masculine singular |
| לְהֵדַ֔ק | to pulverize | Preposition, verb hiphil infinitive construct common |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| הַֽחַמָּנִ֥ים | the incense altars | Particle, noun common masculine plural absolute |
| גִּדַּ֖ע | he cut down | Verb, Piel, perfect third person masculine singular |
| בְּכָל־ | in all | Preposition, noun common masculine singular construct |
| אֶ֣רֶץ | [the] land of | Noun common, feminine singular construct |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| וַיָּ֖שָׁב | and he returned | Verb, Qal, sequential imperfect third person masculine singular |
| לִירוּשָׁלִָֽם׃ ס | to Jerusalem | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He tore down the altars and Asherah poles, crushed the idols to powder, and cut to pieces all the incense altars throughout the land of Israel. Then he returned to Jerusalem. |
| KJV | And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem. |
| ASV | And he brake down the altars, and beat the Asherim and the graven images into powder, and hewed down all the sun-images throughout all the land of Israel, and returned to Jerusalem. |
| YLT | And he breaketh down the altars and the shrines, and the graven images he hath beaten down very small, and all the images he hath cut down in all the land of Israel, and turneth back to Jerusalem. |
| WEB | He broke down the altars, beat the Asherah poles and the engraved images into powder, and cut down all the incense altars throughout all the land of Israel, then returned to Jerusalem. |
| BBE | He had the altars and the pillars of wood pulled down and the images crushed to dust, and all the sun-images cut down, through all the land of Israel, and then he went back to Jerusalem. |
Where they part company is כִּתַּ֣ת — see How Translations Differ.
The sentence has a main clause with several participial phrases detailing Josiah's actions, followed by a concluding main clause about his return.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָתַץ
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 34:7
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 Reforms of King Josiahgenerated
2 Chronicles 34:7 describes the extensive reforms initiated by King Josiah, who sought to eliminate idolatry and restore proper worship in Israel. His actions included tearing down altars and idols, which were prevalent in the land, as part of his commitment to following God's commands. This verse highlights the seriousness of his reforms, as he sought to cleanse both the land and the temple of false worship practices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 34:1 | Josiah was eight years old when he became king, and he reigned in Jerusalem thirty-one years. |
| 2 | Deuteronomy 9:21 | And I took that sinful thing, the calf you had made, and burned it in the fire. Then I crushed it and ground it to powder as fine as dust, and I cast it into the stream that came down from the mountain. |
| 3 | 2 Chronicles 31:1 | When all this had ended, the Israelites in attendance went out to the cities of Judah and broke up the sacred pillars, chopped down the Asherah poles, and tore down the high places and altars throughout Judah and Benjamin, as well as in Ephraim and Manasseh, until they had utterly destroyed them all. Then all the Israelites returned to their cities, each to his own property. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — וַיְנַתֵּ֣ץ, vay.na.Tetzgenerated
The verb נָתַץ (nathats) is a Piel form meaning 'to tear down' or 'to destroy.' It conveys a strong sense of complete destruction, particularly in the context of religious practices. Josiah's use of this verb emphasizes the thoroughness of his actions against idolatry.
The Piel stem indicates a causative action, suggesting that Josiah not only tore down the altars but did so with intention and force. This word captures the essence of his reformative zeal and the seriousness with which he approached the task of purifying worship in Israel.
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 וַיְנַתֵּ֣ץ governs the entire verse, with several phrases detailing what was torn down. The structure emphasizes Josiah's decisive actions against idolatry, as he systematically addresses each element of false worship.
The sentence is built around a series of actions, with the verbs כִּתַּ֣ת, הֵדַ֔ק, and גִּדַּ֖ע following the main verb, creating a rhythm of destruction that underscores the thoroughness of Josiah's reforms.
Septuagint Backgroundgenerated
The Septuagint translates וַיְנַתֵּ֣ץ as κατέσπασεν, which means 'to break down' or 'to shatter.' This choice reflects a similar emphasis on destruction but may carry a slightly different connotation of breaking rather than tearing.
This translation indicates a continuity in the understanding of Josiah's actions, emphasizing the physicality of his reforms in both the Hebrew and Greek contexts.
In plain words — the whole versegenerated
2 Chronicles 34:7 describes how King Josiah destroyed the altars and idols in Israel to purify worship. He crushed the idols and cut down the incense altars, showing his commitment to following God. After these actions, he returned to Jerusalem.
Frequently Asked Questionsgenerated
Josiah was motivated by a desire to purify worship in Israel and to follow God's commands, as part of his broader reforms.
The destruction of the Asherah poles signifies the rejection of idolatry and the commitment to worshiping God alone, as Asherah was a goddess associated with false worship.
Josiah's actions aimed to eliminate idolatrous practices, thereby restoring proper worship and devotion to God among the people of Israel.
Returning to Jerusalem signifies the restoration of proper worship in the central place of worship, emphasizing the importance of the temple and the city in Israel's religious life.
Reflection Questionsgenerated
- In what ways can I identify and remove distractions or idols in my own life that hinder my worship of God?
- How can I demonstrate a commitment to purity in my own spiritual practices, similar to Josiah's reforms?
- What steps can I take to encourage others in my community to turn away from idolatry and focus on true worship?
- How does understanding the historical context of Josiah's reforms help me apply these lessons to my life today?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 2 Chronicles 34:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when he had broken down the altars and the groves,.... The statues or images in them: and had beaten the graven images into powder; and strewed it on the graves of the idolaters: and cut down all
Read John Gill on 2 Chronicles 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem. No JFB commentary on this verse.
Read Robert Jamieson on 2 Chronicles 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 34:7 And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.Ver. 7. And when he had broken.] See 2 Chronicles 34:4. And cut down all the images.] Which have their name from burning or raging heat; because idolaters, quasi aestu perciti, followed their idols with much heat of desire, through any danger. Some render it the sun images.
Read John Trapp on 2 Chronicles 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The idols.—Sun-statues (2 Chronicles 34:4). The word does not occur in the parallel account; but 2 Chronicles 34:5 mentions sun-worship.
Read Charles John Ellicott on 2 Chronicles 34 →CambridgeThe Cambridge Bible for Schools and Colleges7. And when … all the idols] R.V. And he brake down the altars, and beat the Asherim and the graven images into powder, and hewed down all the sun-images. he returned] R.V. and returned.
Read Cambridge on 2 Chronicles 34 →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
He tore down the altars and Asherah poles, crushed the idols to powder, and cut to pieces all the incense altars throughout the land of Israel. Then he returned to Jerusalem.
He broke down the altars, beat the Asherah poles and the engraved images into powder, and cut down all the incense altars throughout all the land of Israel, then returned to Jerusalem.
He tore down the altars and Asherah poles, crushed the idols to powder, and cut to pieces all the incense altars throughout the land of Israel. Then he returned to Jerusalem.
he tore down the altars and Asherah poles, demolished the idols, and smashed all the incense altars throughout the land of Israel. Then he returned to Jerusalem.
Tyndale line
And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.
And he brake down the altars, and beat the Asherim and the graven images into powder, and hewed down all the sun-images throughout all the land of Israel, and returned to Jerusalem.
And he brake down the altars, and beat the Asherim and the graven images into powder, and hewed down all the sun-images throughout all the land of Israel, and returned to Jerusalem.
And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.
And when he had destroyed the altars and the groues, and had broken and stamped to pouder the images, and had cut downe all the idoles throughout all the land of Israel, hee returned to Ierusalem.
Strictly literal
and he broke down the altars, and beat the Asherahs and the graven images into powder, and cut down all the sun-pillars throughout the land of Israel, and returned to Jerusalem.
And he breaketh down the altars and the shrines, and the graven images he hath beaten down very small, and all the images he hath cut down in all the land of Israel, and turneth back to Jerusalem.
And he breaks down the altars and the Asherim, and he has beaten down the carved images very small, and he has cut down all the images in all the land of Israel, and turns back to Jerusalem.
And when he had broken down the altars and had beaten the Asherim and the graven images into powder, and cut down all the sun-images throughout all the land of Israel, he returned to Jerusalem.
He broke down the altars, beat the Asherah poles and the carved images into powder, and cut apart all the incense altars throughout all the land of Israel. Then he returned to Jerusalem.
From the Latin
And when he had destroyed the altars, and the groves, and had broken the idols in pieces, and had demolished all profane temples throughout all the land of Israel, he returned to Jerusalem.
Simplified
He tore down the altars and crushed the Asherah poles and the images to dust, and cut down all the incense altars across the whole land of Israel. Then he went back to Jerusalem.
He had the altars and the pillars of wood pulled down and the images crushed to dust, and all the sun-images cut down, through all the land of Israel, and then he went back to Jerusalem.
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 content of this verse, with 15 of the 16 words matched. The differences in word order and specific articles reflect the distinct grammatical structures of Hebrew and Greek rather than substantive variations in meaning.
וַיְנַתֵּ֣ץ אֶת־ הַֽמִּזְבְּח֗וֹת וְאֶת־ הָאֲשֵׁרִ֤ים וְהַפְּסִלִים֙ כִּתַּ֣ת לְהֵדַ֔ק וְכָל־ הַֽחַמָּנִ֥ים גִּדַּ֖ע בְּכָל־ אֶ֣רֶץ יִשְׂרָאֵ֑ל וַיָּ֖שָׁב לִירוּשָׁלִָֽם׃ ס
15 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 34:7
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 נָתַץ (nathats) is a primitive root meaning to tear down or break down. It encompasses various forms, including pulling down, destroying, and overthrowing, with different grammatical aspects indicating active and passive forms. The entries describe its use in both literal and figurative contexts, but do not reference specific verses.
נָתַץ vb. pull down, break down
Qal
lit. pull down a structure
fig.
Niph. be pulled, broken, down
Pi. tear down (chiefly late)
Pu. be torn down
Hoph. be broken down, broken
base
H5422 נָתַץ pull down, break down
5422 nathats naw-thats'
a primitive root; to tear down:--beat down, break down
(out), cast down, destroy, overthrow, pull down, throw down.
נָתַץ (na.tats) — to tear.
1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth)
1a) (Qal)
1a1) to pull down
1a2) to break down, break off
1b) (Niphal) to be pulled or broken down
1c) (Piel) to tear down
1d) (Pual) to be torn down
1e) (Hophal) to be broken, be broken down
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
Art | N-mp — Particle · noun common feminine plural absoluteHTd/Ncfpa
- Designed for sacrifice
- To be made of earth, or unhewn stone
- Of brick, hateful to God
- Natural rocks sometimes used as
Jud 6:19-21; 13:19,20
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
אֲשֵׁרָה (asherah) refers to a Phoenician goddess associated with happiness and fortune, as well as to the images or groves used for idol worship. It is linked to the goddess Astarte and is often represented by sacred trees or poles near altars. The term appears in contexts related to idol worship in the Old Testament.
אֲשֵׁרָה, אֲשֵׁירָה n.pr.f. Ashera
base
H842 אֲשֵׁרָה, אֲשֵׁירָה Ashera
842 'asherah ash-ay-raw'
or masheyrah {ash-ay-raw'}; from 833; happy; Asherah (or
Astarte) a Phoenician goddess; also an image of the same:--
grove. Compare 6253.
see HEBREW for 0833
see HEBREW for 06253
אֲשֵׁרָה (a.she.rah) — Asherah.
§ Ashera(h) = "groves (for idol worship)"
a Babylonian (Astarte)-Canaanite goddess (of fortune and happiness), the supposed consort of Baal, her images
her images
sacred trees or poles set up near an altar
Art | N-proper — Particle · nounHTd/Ntmpa
פָּסִיל (pasil) refers to an idol or a carved image, derived from the root word for idol, פֶּ֫סֶל (pesel). It encompasses the concept of a graven image and is noted in various contexts related to idolatry. The entries indicate that it is closely related to another term for idol, but do not present significant disagreement among lexicons.
[פָּסִיל] 23 n.m. id. [פֶּ֫סֶל]
base
H6456 [פָּסִיל] id. [פֶּ֫סֶל]
6456 pciyl pes-eel'
from 6458; an idol:--carved (graven) image, quarry.
see HEBREW for 06458
פָּסִיל (pe.sil) — idol.
image, idol, graven image
Another spelling of pe.sel (פֶּ֫סֶל "idol" H6459)
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
כָּתַת (kathath) is a Hebrew verb meaning to beat or crush, often with a violent connotation. It encompasses actions like crushing fine, breaking into pieces, and shattering. The entries indicate various forms of the verb, including Qal, Piel, Pual, Hiphil, and Hophal, which express different nuances of beating or being beaten.
[כָּתַת] vb. beat, crush by beating
Qal
beat or crush fine
beat, hammer (ploughshares into swords)
Pi. Pf.;—as Qal 1. beat or crush fine
Pu. and they were beaten in pieces, one nation against another.
Hiph. beat in pieces an enemy
Hoph. and to ruins is the gate crushed
base
H3807 [כָּתַת] beat, crush by beating .. beat or crush fine
. beat, hammer (ploughshares into swords)
. Pf.;—as Qal 1. beat or crush fine
. and they were beaten in pieces, one nation against another.
. beat in pieces an enemy
. and to ruins is the gate crushed
3807 kathath kaw-thath'
a primitive root; to bruise or violently strike:--beat (down,
to pieces), break in pieces, crushed, destroy, discomfit,
smite, stamp.
כָּתַת (ka.tat) — to crush.
1) to beat, crush by beating, crush to pieces, crush fine
1a) (Qal)
1a1) to beat or crush fine
1a2) to beat, hammer
1b) (Piel)
1b1) to beat or crush fine
1b2) to beat, hammer
1c) (Pual) to be beaten
1d) (Hiphil) to beat in pieces, shatter
1e) (Hophal) to be beaten, be crushed
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
דָּקַק (daqaq) is a Hebrew verb meaning to crush or pulverize. It encompasses actions like crushing, threshing, and becoming fine, with forms indicating both active and passive states. The entries suggest a focus on the physical act of breaking down substances into smaller parts, though they do not provide specific verse references.
[דָּקַק] vb. crush, pulverize, thresh; be fine
Qal
crush (trans.)
be fine
Hiph. make dust of, pulverize
Hoph. be crushed
base
H1854 [דָּקַק] crush, pulverize, thresh; be fine
1854 daqaq daw-kak'
a primitive root (compare 1915); to crush (or intransitively)
crumble:--beat in pieces (small), bruise, make dust, (into) X
powder, (be, very) small, stamp (small).
see HEBREW for 01915
דָּקַק (da.qaq) — to crush.
1) to crush, pulverise, thresh
1a) (Qal)
1a1) to crush
1a2) to be fine
1b) (Hiphil) to pulverise, make dust of
1c) (Hophal) to be crushed
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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).
חַמָּן (chamman) refers to a 'sun-pillar' and is associated with idolatrous worship. The term is derived from a root meaning 'to be warm' or 'to be hot.' It encompasses meanings related to idols and images, particularly in the context of worship practices.
[חַמָּן] n.m. sun-pillar, used in idolatrous worship
base
H2553 [חַמָּן] sun-pillar, used in idolatrous worship
2553 chamman kham-mawn'
from 2535; a sun-pillar:--idol, image.
see HEBREW for 02535
חַמָּן (cham.man) — pillar.
1) incense altar, sun-pillar, idol, image
1a) used in idolatrous worship
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
- Designed for sacrifice
- To be made of earth, or unhewn stone
- Of brick, hateful to God
- Natural rocks sometimes used as
Jud 6:19-21; 13:19,20
גָּדַע (gada`) is a Hebrew verb meaning to cut down or hew off. It encompasses various forms of cutting, including chopping and felling trees, and can imply destruction. The word appears in different grammatical forms, such as Qal (to hew), Niphal (to be hewn off), and Piel (to cut off).
גָּדַע vb. hew, hew down or off
Qal hew, cut in two
Niph. be hewn off
Pi. hew off, down, in two
Pu. hew down
base
H1438 גָּדַע hew, hew down or off
1438 gada` gaw-dah'
a primitive root; to fell a tree; generally, to destroy
anything:--cut (asunder, in sunder, down, off), hew down.
גָּדַע (ga.da) — to cut down/off.
1) to cut, hew, chop, cut down, hew down, hew off, cut off, cut in two, shave off
1a) (Qal) to hew, chop in two
1b) (Niphal) to be chopped off, be hewn off
1c) (Piel) to cut off or down in two, hew off or down in two
1d) (Pual) to chop down, hew down
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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).
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
N-cs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Prep | N-proper — Preposition · noun properHR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…