2 Kings 13:20 — Word Study
WLCוַיָּ֥מָת אֱלִישָׁ֖ע וַֽיִּקְבְּרֻ֑הוּ וּגְדוּדֵ֥י מוֹאָ֛ב יָבֹ֥אוּ בָאָ֖רֶץ בָּ֥א שָׁנָֽה׃
BSAAnd ElishaʼĔlîyshâʻ [a famous prophet, God's messenger] diedmûwth▸ [passed away, came to the end of his earthly life] and was buriedqâbar▸ [laid to rest, interred] Now the MoabiteMôwʼâb [from the land of Moab, descendants of Lot] raidersgᵉdûwd [bands of soldiers, invading armies] used to comebôwʼ▸ [invade, enter] into the landʼerets [the territory, the region of Israel] every springbôwʼ [at the coming in of the year, during the seasonal change]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֥מָת | and he died | Verb, Qal, sequential imperfect third person masculine singular |
| אֱלִישָׁ֖ע | Elisha | Noun proper masculine |
| וַֽיִּקְבְּרֻ֑הוּ | and people buried him | Verb qal sequential imperfect third person masculine plural, suffix |
| וּגְדוּדֵ֥י | and [the] marauding bands of | Conjunction, noun common masculine plural construct |
| מוֹאָ֛ב | Moab | Noun proper |
| יָבֹ֥אוּ | they came | Verb, Qal, imperfect third person masculine plural |
| בָאָ֖רֶץ | in the land | Preposition, noun common feminine singular absolute |
| בָּ֥א | coming | Verb, Qal, participle (active) masculine singular |
| שָׁנָֽה׃ | a year | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Elisha died and was buried. Now the Moabite raiders used to come into the land every spring. |
| KJV | ¶ And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year. |
| ASV | And Elisha died, and they buried him. Now the bands of the Moabites invaded the land at the coming in of the year. |
| YLT | And Elisha dieth, and they bury him, and troops of Moab come in to the land, at the coming in of the year, |
| WEB | Elisha died, and they buried him. Now the bands of the Moabites invaded the land at the coming in of the year. |
| BBE | And death came to Elisha and they put his body into the earth. Now in the spring of the year, armed bands of Moabites frequently came, overrunning the land. |
Where they part company is in the description of the raiders — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that provide additional context about the raiders.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלִישָׁע
verbמוּת
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Kings 13:20
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 Death of Elishagenerated
2 Kings 13:20 describes the death of Elisha, a prominent prophet who succeeded Elijah. His burial is noted, and the passage transitions to mention the Moabite raiders who regularly invaded Israel's territory during the spring season. This highlights the ongoing turmoil in Israel during Elisha's time, even after his death.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 24:16 | And Jehoiada was buried with the kings in the City of David, because he had done what was good in Israel for God and His temple. |
| 2 | Acts 8:2 | God-fearing men buried Stephen and mourned deeply over him. |
| 3 | 2 Kings 5:2 | At this time the Arameans had gone out in bands and had taken a young girl from the land of Israel, and she was serving Naaman’s wife. |
| 4 | 2 Kings 6:23 | So the king prepared a great feast for them, and after they had finished eating and drinking, he sent them away, and they returned to their master. And the Aramean raiders did not come into the land of Israel again. |
| 5 | 2 Kings 24:2 | And the LORD sent Chaldean, Aramean, Moabite, and Ammonite raiders against Jehoiakim in order to destroy Judah, according to the word that the LORD had spoken through His servants the prophets. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מוּת, vai.Ya.motgenerated
The verb מוּת (mūth) means 'to die' and can refer to both natural death and execution. It is used frequently in the Bible, encompassing various contexts where death occurs, from personal demise to divine judgment.
In this verse, the use of the verb indicates the finality of Elisha's life. The parsing as a sequential imperfect third person masculine singular shows that this event is part of a narrative unfolding, marking a significant moment in Israel's 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 verse consists of two main clauses: the first describes Elisha's death and burial, while the second introduces the Moabite raiders. The verb מוּת serves as the focal point in the first clause, indicating the action of dying.
The structure emphasizes Elisha's death as a pivotal event, followed by the ongoing threat of the Moabite raiders, which is presented in a subordinate clause that highlights the cyclical nature of conflict in the land.
Septuagint Backgroundgenerated
The Septuagint translates מוּת as ἀπέθανεν (apethanen), which directly means 'he died.' This choice reflects a straightforward rendering of the Hebrew without additional interpretive layers.
The term used for the raiders in the Septuagint is μονόζωνοι, which can imply a specific type of raiding band, suggesting a focus on their military nature.
In plain words — the whole versegenerated
2 Kings 13:20 tells us that Elisha, a well-known prophet, died and was buried. After his death, Moabite raiders regularly invaded the land of Israel every spring, indicating ongoing conflict in the region.
Frequently Asked Questionsgenerated
Elisha's death signifies the end of his prophetic ministry and the loss of a key spiritual leader for Israel.
The Moabite raiders represent the external threats faced by Israel, highlighting the continuous struggles and conflicts during this period.
Burial signifies respect for the dead and the end of one's earthly journey, marking a transition in leadership and prophetic influence.
This verse connects to the larger narrative of Israel's history, illustrating the challenges faced even after the death of a significant prophet like Elisha.
Reflection Questionsgenerated
- How can we understand the impact of a leader's death on a community?
- What lessons can we learn from the ongoing conflicts faced by Israel during Elisha's time?
- In what ways can we honor the legacy of spiritual leaders in our lives?
- How do external threats shape the identity and faith of a community?
The early church on this verse — how the Fathers read it
Ephrem the Syrian comments on Elisha's burial and the love shown by his disciples, indicating the respect held for him as a prophet.
His disciples, the sons of the prophets, buried him. It seems that Joash accompanied him to his grave, because he had stayed beside him at the time of his illness and had showed a deep love for him,Early Church Fathers on 2 Kings 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 13:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Elisha died, and they buried him,.... In Samaria. Epiphanius says (n), in Sebastopolis of Samaria, Samaria itself was called Sebaste in later times; though the Jews say (o) he was buried in Mount
Read John Gill on 2 Kings 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year. Elisha died.
Read Robert Jamieson on 2 Kings 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey buried him, in or near Samaria. At the coming in of the year; in the spring, when the fruits of the earth grew ripe.
Read Matthew Poole on 2 Kings 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 13:20 And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year.Ver. 20. And Elisha died.] Accisis corporeis viribus gloriosam exhalavit animam. Elisha was one of those few that lived and died with honour. And the bands of the Moabites invaded the land.] Here that of Hosea, Hosea 13:1, was fulfilled: "When Ephraim spake, there was trembling, and he exalted himself in Israel: but when he offended in Baal, he died." Before, none durst budge against the name of Ephraim; but after Baal, every paltry adversary trampled upon him as a dead man. Howbeit, for their comfort and confirmation, here is a dead man raised by touching the dead…
Read John Trapp on 2 Kings 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) And the bands of the Moabites invaded.—Rather, And troops of Moabites used to invade. They took advantage of the weakened condition of Israel to revenge the devastation of their country described in 2 Kings 3:25. At the coming in of the year.—So the Targum and the LXX. The Syriac, Vulg., and Arabic understand,” in that (or, ‘the same’) year.” The preposition bì has probably fallen out of the Hebrew text: read, bìbô shânâh, “when the year came in”—i.e., in the spring. (Comp. 2 Samuel 11:1.)
Read Charles John Ellicott on 2 Kings 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. And Elisha died] The two prophets, Elijah and Elisha, were both most extraordinary men. Of the former, it is difficult to say whether he was a man, or an angel in a human body. The arguments for this latter opinion are strong, the objections against it very feeble. His being fed by an angel is no proof that he was not an angel incarnate, for God manifest in the flesh was fed by the same ministry. Of him the following from Ecclesiasticus 48:1-11 is a nervous character: - 1. Then stood up Elias the prophet as fire, and his word burned like a lamp. 2. He brought a sore famine upon them, and by his zeal he diminished their number. 3. By the word of the Lord he shut up the heaven, and…
Read AdamClarke on 2 Kings 13 →CambridgeThe Cambridge Bible for Schools and Colleges20. And [R.V. Now] the bands of the Moabites invaded the land] If Elisha died in Samaria, and was buried in that neighbourhood, we must suppose Moab to have made great inroads upon Israel if the bands of plunderers could advance close to the royal city. Probably the great devastations of the Syrians on the east of Jordan (2 Kings 10:32-33) made it easier for the Moabites to cross the Jordan and to ravage the lands of Israel to the west of the river. at the coming in of the year] We can see from such passages as 2 Samuel 11:1; 1 Kings 20:22; 1 Kings 20:26; 1 Chronicles 20:1; 2 Chronicles 36:10, that there was a season of the year at which alone it was usual, and perhaps, on account of the…
Read Cambridge on 2 Kings 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThe bands of the Moabites invaded the land - The Moabites had been increasing in strength ever since their revolt from Ahaziah 2 Kings 1:1.
Read Albert Barnes on 2 Kings 13 →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 Elisha died and was buried. Now the Moabite raiders used to come into the land every spring.
Elisha died, and they buried him. Now the bands of the Moabites invaded the land at the coming in of the year.
And Elisha died and was buried. Now the Moabite raiders used to come into the land every spring.
Elisha died and was buried. Moabite raiding parties invaded the land at the beginning of the year.
Tyndale line
¶ And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year.
And Elisha died, and they buried him. Now the bands of the Moabites invaded the land at the coming in of the year.
And Elisha died, and they buried him. Now the hands of the Moabites invaded the land at the coming in of the year.
And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year.
So Elisha dyed, and they buryed him. And certaine bandes of the Moabites came into the land that yeere.
Strictly literal
And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year.
And Elisha dieth, and they bury him, and troops of Moab come in to the land, at the coming in of the year,
And Elisha dies, and they bury him, and troops of Moab come into the land at the coming in of the year,
And Elisha' died, and they buried him. And the predatory bands of Moabites frequently invaded the land at the coming in of the year.
Then Elisha died, and they buried him. Now groups of Moabites invaded the land at the beginning of the year.
From the Latin
And Eliseus died, and they buried him. And the rovers from Moab came into the land the same year.
Simplified
Elisha died and was buried. Raiders from the country of Moab used to invade Israel every spring.
And death came to Elisha and they put his body into the earth. Now in the spring of the year, armed bands of Moabites frequently came, overrunning the land.
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 agree closely, with nine out of nine words matched. This indicates a strong consistency in the transmission of this verse across different textual traditions.
וַיָּ֥מָת אֱלִישָׁ֖ע וַֽיִּקְבְּרֻ֑הוּ וּגְדוּדֵ֥י מוֹאָ֛ב יָבֹ֥אוּ בָאָ֖רֶץ בָּ֥א שָׁנָֽה׃
9 of the 9 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 Kings 13:20
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.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֱלִישָׁע (Eliysha`) refers to Elisha, a prominent prophet in the Old Testament known for succeeding Elijah. The name means 'God is salvation' and he is first mentioned in 1 Kings 19:16. Elisha is also associated with the Greek name Elissaios.
אֱלִישָׁע n.pr.m. (God is salvation) the prophet Elisha, the successor of Elijah
base
H477 אֱלִישָׁע
477 'Eliysha` el-ee-shaw'
contracted for 474.; Elisha, the famous prophet:--Elisha.
see HEBREW for 0474
אֱלִישָׁע (e.li.sah) — Elisha.
A prophet living at the time of Divided Monarchy, first mentioned at 1Ki.19.16;
son of: Shaphat (H8202H)
Also named: Elissaios (Ἐλισσαῖος "Elisha" G1666)
§ Elisha = "God is salvation"
the great prophet who succeeded Elijah
N-proper — Noun proper masculineHNpm
e-li'-sha 'elisha`, "God is salvalion"; Septuagint Eleisaie; New Testament Elisaios, Eliseus, (Lu 4:27 the King James Version):
Contents
I. HIS CALL AND PREPARATION
1. His Call 2. His Preparation 3. The Parting Gift of Elijah
II. His PROPHETIC CAREER
1. Record of His Career 2. His Ministry in a Private Capacity 3. His Ministry in a Public and National Capacity 4. Characteristics of His Ministry
(1) In Comparison with Elijah
(2) General Features of His Ministry
III. GENERAL ESTIMATE LITERATURE
A prophet, the disciple and successor of Elijah. He was the son of Shaphat, lived at Abel-meholah, at the northern end of the Jordan valley and a little South of the Sea of Galilee. Nothing is told of his parents but the father's name, though he must have been a man of some wealth and doubtless of earnest piety. No hint is given of Elisha's age or…
Elisha
God his salvation, the son of Shaphat of Abel-meholah, who became the attendant and disciple of Elijah (1 Kings 19:16-19). His name first occurs in the command given to Elijah to anoint him as his successor (1 Kings 19:16). This was the only one of the three commands then given to Elijah which he accomplished. On his way from Sinai to Damascus he found Elisha at his native place engaged in the labours of the field, ploughing with twelve yoke of oxen. He went over to him, threw over his shoulders his rough mantle, and at once adopted him as a son, and invested him with the prophetical office (comp. Luke 9:61, 62). Elisha accepted the call thus given (about four years before the death of Ahab), and for some seven or eight…
(God his salvation), son of Shaphat of Abel-meholah; the attendant and disciple of Elijan, and subsequently his successor as prophet of the kingdom of Israel. The earliest mention of his name is in the command to Elijah in the cave at Horeb. (1 Kings 19:16,17) (B.C. about 900.) Elijah sets forth to obey the command, and comes upon his successor engaged in ploughing. He crosses to him and throws over his shoulders the rough mantle --a token at once of investiture with the prophet’s office and of adoption as a son. Elisha delayed merely to give the farewell kiss to his father and mother and preside at a parting feast with his people, and then followed the great prophet on his northward road. We hear nothing more of Elisha for eight years, until the translation of his master, when he reappears, to become the most prominent figure in…
The pupil and successor of Elijah, a prophet of Israel during the reign of Jehoram, Jehu, Jehoahaz, and Joash, B. C. 903-838. He was a native of Abel-meholah, where he was at work ploughing when Elijah called him to become a prophet, 1Ki 19:16. Some years afterwards he witnessed the miraculous ascension of Elijah, divided the Jordan with his mantle, and took his place at the head of the schools of the prophets. During his long ministry he acted an important part in the public affairs of Israel. Many miracles also were wrought at his word; some of these were, healing the waters of Jericho; supplying the widow’s cruse with oil, and the allied armies of Judah, Israel, and Edom with water; gaining a son for the woman of Shunem, and restoring him to life; healing the leprosy of Naaman; detecting and punishing Ghazi. His history is…
קָבַר (qabar) is a Hebrew verb meaning 'to bury.' It has several forms, including Qal (to bury), Niphal (to be buried), Piel (to bury in masses), and Pual (to be buried). The entries indicate its use in various contexts, including a reference to Genesis 25:10.
קָבַר 132 vb. bury
Qal 86 bury
Niph. 39 be buried
Pi. bury (in masses)
Pu. Gn 25:10.
base
H6912 קָבַר bury
6912 qabar kaw-bar'
a primitive root; to inter:--X in any wise, bury(-ier).
קָבַר (qa.var) — to bury.
1) to bury
1a) (Qal) to bury
1b) (Niphal) to be buried
1c) (Piel) to bury, bury (in masses)
1d) (Pual) to be buried
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3ms
גְּדוּד (gduwd) refers to a band or troop, often associated with soldiers or marauding groups. It encompasses meanings like a raiding band or a company within an army. The term is derived from a related root, indicating a crowd or assembly, particularly in a military context.
גְּדוּד n.m. band, troop
marauding band
troop
foray, raid
base
H1416 גְּדוּד band, troop
1416 gduwd ghed-ood'
from 1413; a crowd (especially of soldiers):--army, band (of
men), company, troop (of robbers).
see HEBREW for 01413
גְּדוּד (ge.dud) — band.
1) a band, troop, marauding band
1a) marauding band, raiding band
1b) troop, band (of divisions of army)
1c) foray, raid
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
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
N-proper — Noun properHNpl
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
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
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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 absoluteHRd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
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
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…