2 Kings 14:7 — Word Study
WLCהוּא־ הִכָּ֨ה אֶת־ אֱד֤וֹם בְּגֵיא־ מֶ֙לַח֙ עֲשֶׂ֣רֶת אֲלָפִ֔ים וְתָפַ֥שׂ אֶת־ הַסֶּ֖לַע בַּמִּלְחָמָ֑ה וַיִּקְרָ֤א אֶת־ שְׁמָהּ֙ יָקְתְאֵ֔ל עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ פ
BSA◂Amaziahhûwʼ struck downnâkâh■ [slew, killed] 10,000 {}ʻeser EdomitesʼĔdôm [people of Edom, descendants of Esau] in the Valleygayʼ [lowland, gorge] of Saltmelach [a place of purification] He tooktâphas■ [captured, seized] SelaÇelaʻ [the rock, a stronghold] in battlemilchâmâh [war, conflict] and calledqârâʼ▸ [named, proclaimed] it JoktheelYoqthᵉʼêl [a place of God's strength, a stronghold of Edom] [which is] its nameshêm [identity, designation] toʻad this veryzeh dayyôwm [until now, as a lasting testimony]
| Greek | English | Parsing |
|---|---|---|
| הוּא־ | he | Pronoun |
| הִכָּ֨ה | he struck down | Verb, Hiphil, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֱד֤וֹם | Edom | Noun proper masculine |
| בְּגֵיא־ | in [the] Valley of | Preposition, noun common both singular construct |
| מֶ֙לַח֙ | Salt | Noun common, masculine singular absolute |
| עֲשֶׂ֣רֶת | ten | Noun common, feminine singular construct |
| אֲלָפִ֔ים | thousand | Noun common, both plural absolute |
| וְתָפַ֥שׂ | and he seized | Verb, Qal, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַסֶּ֖לַע | Sela | Particle, noun proper |
| בַּמִּלְחָמָ֑ה | in battle | Preposition, noun common feminine singular absolute |
| וַיִּקְרָ֤א | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| שְׁמָהּ֙ | name its | Noun common masculine singular construct, suffix |
| יָקְתְאֵ֔ל | Joktheel | Noun proper |
| עַ֖ד | until | Preposition |
| הַיּ֥וֹם | the day | Particle, noun common masculine singular absolute |
| הַזֶּֽה׃ פ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Amaziah struck down 10,000 Edomites in the Valley of Salt. He took Sela in battle and called it Joktheel, which is its name to this very day. |
| KJV | He slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel unto this day. |
| ASV | He slew of Edom in the Valley of Salt ten thousand, and took Sela by war, and called the name of it Joktheel, unto this day. |
| YLT | He hath smitten Edom, in the valley of salt — ten thousand, and seized Selah in war, and [one] calleth its name Joktheel unto this day, |
| WEB | He killed ten thousand Edomites in the Valley of Salt, and took Sela by war, and called its name Joktheel, to this day. |
| BBE | He put to the sword twelve thousand men of Edom in the Valley of Salt, and took Sela in war, naming it Joktheel, as it is to this day. |
Translations agree on the core actions of Amaziah, with no significant differences noted.
The sentence is structured with main clauses detailing Amaziah's actions and subordinate phrases providing context and location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbנָכָה
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 14:7
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 — Military Victories of Amaziahgenerated
2 Kings 14:7 recounts the military achievements of Amaziah, king of Judah, who struck down 10,000 Edomites in the Valley of Salt. This victory not only showcases his military prowess but also reflects the ongoing conflict between Judah and Edom. The capture of Sela and its renaming to Joktheel signifies a strategic and symbolic triumph, marking a significant moment in the history of Judah's kings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 8:20–22 | In the days of Jehoram, Edom rebelled against the hand of Judah and appointed their own king. |
| 2 | 2 Chronicles 25:11–12 | Amaziah, however, summoned his strength and led his troops to the Valley of Salt, where he struck down 10,000 men of Seir, |
| 3 | 2 Samuel 8:13 | And David made a name for himself when he returned from striking down eighteen thousand Edomites in the Valley of Salt. |
| 4 | 1 Chronicles 18:12 | Moreover, Abishai son of Zeruiah struck down eighteen thousand Edomites in the Valley of Salt. |
| 5 | Psalm 60:1 | You have rejected us, O God; You have broken us; You have been angry; restore us! |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָקְתְאֵל, ya.ke.te.'Elgenerated
The name יָקְתְאֵל (Yoqth'el) is a proper noun referring to a location that Amaziah captured and renamed. The name means 'the blessedness of God' and connects to its geographical significance as a stronghold in Edom, possibly linked to the city of Petra.
This renaming reflects the practice of kings to assert their authority and commemorate victories through names that invoke divine favor. The word's construction indicates a stronghold, emphasizing its importance in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the actions of Amaziah, with all versions highlighting his defeat of the Edomites and the renaming of Sela to Joktheel.
Sentence Structuregenerated
The finite verb הִכָּ֨ה, he struck down, governs the main action of the verse, with several phrases detailing the objects and circumstances of the action. The structure emphasizes the sequential nature of Amaziah's military actions.
The verse is constructed with a series of noun phrases and prepositional phrases, indicating the objects of Amaziah's actions and the context of his victory in the Valley of Salt.
Septuagint Backgroundgenerated
In the Septuagint, יָקְתְאֵל is rendered with a term that conveys a similar meaning, indicating a place of strength. This choice reflects the translators' understanding of the significance of the location in the context of Amaziah's victory.
The Greek translation captures the essence of the Hebrew name, emphasizing the divine aspect of the stronghold's renaming.
In plain words — the whole versegenerated
2 Kings 14:7 describes how Amaziah defeated 10,000 Edomites in the Valley of Salt and captured the city of Sela, renaming it Joktheel. This verse highlights his military success and the significance of the new name, which reflects a stronghold of God's strength.
Frequently Asked Questionsgenerated
Joktheel means 'the blessedness of God' and represents a stronghold captured by Amaziah.
The Valley of Salt is a geographical location associated with Amaziah's military victory over Edom.
This verse illustrates Amaziah's military strength and his efforts to expand Judah's territory.
Renaming Sela to Joktheel signifies Amaziah's victory and his claim over the city, asserting his power and connection to divine favor.
Reflection Questionsgenerated
- What can we learn from Amaziah's military strategies in our own challenges?
- How does the renaming of places in the Bible reflect the significance of events?
- In what ways can we seek divine strength in our own battles?
- How does this narrative shape our understanding of leadership and authority?
The early church on this verse — how the Fathers read it
Early commentary on this verse, such as from Bede, highlights Amaziah's military actions and their significance in the biblical narrative.
"He struck down ten thousand Edomites in the Valley of Salt, etc." [2 Kings 14:7] It is said of Amaziah,Early Church Fathers on 2 Kings 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 14:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe slew of Edom in the valley of Salt ten thousand,.... Of which valley, [See comments on 2 Samuel 8:13], the Edomites having revolted from Judah in the days of Joram, 2 Kings 8:20.
Read John Gill on 2 Kings 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel unto this day. He slew of Edom in the valley of Salt ten thousand.
Read Robert Jamieson on 2 Kings 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf Edom, i.e. of the Edomites, or the children of Seir, as they are called, ; either because they dwelt in Seir; see ; or because these people were confederates. And he invaded these people because they were subjects to his kingdom, from which they had revolted in Joram’ s days, . The valley of salt; which was the land of Edom; of which see . Selah, or, the rock; the chief city of that part of Arabia, called by other authors Petra, which signifies a rock, because it was built upon a rock, . Joktheel, which signifies the obedience of God, i.e. given him by God as a reward of his obedience to God’ s message by the prophet, ,9.
Read Matthew Poole on 2 Kings 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 14:7 He slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel unto this day.Ver. 7. In the valley of Salt.] Near to the Lake Asphaltites, which yielded much salt. See 2 Samuel 8:13. Ten thousand.] Besides ten thousand more whom he cast down from a rock; not to make himself and the soldiers sport with, as the cruel Spaniards have dealt by the poor Indians, - but because they still stood out, as it is likely. And took Selah.] Or, Petra, the chief city of Arabia Petraea, called afterwards Philadelphia by Ptolemy Philadelph, who repaired it. Amaziah calleth it Jockteel, i.e., obedience to God, or the congregation of God, as Pagnine…
Read John Trapp on 2 Kings 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) He slew.—Rather, he it was that smote. The valley of salt.—Comp. 2 Samuel 8:13. El-Ghôr, the salt plain of the Dead Sea, which Amaziah would traverse in marching against Edom. Ten thousand.—The number slain in one conflict. Selah.—Heb., the Sèlac, i.e., the crag. The Hebrew name of the famous rock-hewn town of Petra. By war.—Or, in the battle. After the decisive engagement, Amaziah’s troops forced their way through the narrow defile leading to the Edomite capital, probably meeting no great resistance. Joktheel.—A town of Judah bore this name (Joshua 15:38). The name probably means God’s ward, referring to the wonderful strength of the natural position of the town. Others explain…
Read Charles John Ellicott on 2 Kings 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. He slew of Edom to the valley of salt] This war is more circumstantially related in 2 Chronicles 25:5, c. The Idumeans had arisen in the reign of Joram king of Judah, and shaken off the yoke of the house of David. Amaziah determined to reduce them to obedience he therefore levied an army of three hundred thousand men in his own kingdom, and hired a hundred thousand Israelites, at the price of one hundred talents. When he was about to depart at the head of this numerous army, a prophet came to him and ordered him to dismiss the Israelitish army, for God was not with them: and on the king of Judah expressing regret for the loss of his hundred talents, he was answered, that the Lord…
Read AdamClarke on 2 Kings 14 →CambridgeThe Cambridge Bible for Schools and Colleges7. He slew of Edom] The Chronicler in 2 Chronicles 25:5-10 gives an account of Amaziah’s military preparations, before the expedition against Edom. He tells us that he gathered and marshalled his men of war, from twenty years old and upward, to the number of 300,000 choice men. To these he hired mercenary troops out of Israel, another 100,000. But a man of God forbade him to take the Israelites with him, as the Lord was not with Israel. Though grieved at the loss of the hundred talents, which he had paid for this body of allies, Amaziah separated them and sent them back again, wherefore their anger was greatly kindled against Judah, and they returned home in great wrath. After this with his…
Read Cambridge on 2 Kings 14 →Albert Barnes1798–1870Barnes' Notes on the BibleAmaziah’s Idumaean war is treated at length by the writer of Chronicles (marginal reference).
Read Albert Barnes on 2 Kings 14 →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
Amaziah struck down 10,000 Edomites in the Valley of Salt. He took Sela in battle and called it Joktheel, which is its name to this very day.
He killed ten thousand Edomites in the Valley of Salt, and took Sela by war, and called its name Joktheel, to this day.
Amaziah struck down 10,000 Edomites in the Valley of Salt. He took Sela in battle and called it Joktheel, which is its name to this very day.
He defeated 10,000 Edomites in the Salt Valley; he captured Sela in battle and renamed it Joktheel, a name it has retained to this very day.
Tyndale line
He slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel unto this day.
He slew of Edom in the Valley of Salt ten thousand, and took Sela by war, and called the name of it Joktheel, unto this day.
He slew of Edom in the Valley of Salt ten thousand, and took Sela by war, and called the name of it Joktheel, unto this day.
He slew of Edom in the valley of Salt ten thousand, and took Selah by war, and called the name of it Joktheel to this day.
He slew also of Edom in the valley of salt ten thousand, and tooke the citie of Sela by warre, and called the name thereof Ioktheel vnto this day.
Strictly literal
He smote of Edom in the valley of salt ten thousand, and took Sela in the war, and called the name of it Joktheel to this day.
He hath smitten Edom, in the valley of salt — ten thousand, and seized Selah in war, and [one] calleth its name Joktheel unto this day,
He has struck ten thousand of Edom in the Valley of Salt, and seized Selah in war, and [one] calls its name Joktheel to this day,
He it was that smote of Edom in the valley of salt ten thousand men, and seized Sela' in the war, and called its name Yoktheel until this day.
He killed ten thousand soldiers of Edom in the Valley of Salt; he also took Sela in war and called it Joktheel, which is what it is called to this day.
From the Latin
He slew of Edom in the valley of the Saltpits ten thousand men, and took the rock by war, and called the name thereof Jectehel, unto this day.
Simplified
Amaziah killed ten thousand Edomites in the Valley of Salt. He attacked and captured Sela and renamed it Joktheel, which is what it is called to this very day.
He put to the sword twelve thousand men of Edom in the Valley of Salt, and took Sela in war, naming it Joktheel, as it is to this day.
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 exhibit some differences in word order and specific terms, but the essential content of Amaziah's victory and the renaming of Sela to Joktheel is preserved across both witnesses.
הוּא־ הִכָּ֨ה אֶת־ אֱד֤וֹם בְּגֵיא־ מֶ֙לַח֙ עֲשֶׂ֣רֶת אֲלָפִ֔ים וְתָפַ֥שׂ אֶת־ הַסֶּ֖לַע בַּמִּלְחָמָ֑ה וַיִּקְרָ֤א אֶת־ שְׁמָהּ֙ יָקְתְאֵ֔ל עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ פ
6 of the 19 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 14:7
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.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
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
אֱדוֹם (Edom) refers to both a person and a region. It is derived from the Hebrew word for 'red' and is associated with Esau, Jacob's brother. The term encompasses the Edomites, descendants of Esau, and the land of Edom, located southeast of Palestine. It is first mentioned in Genesis 25:25.
אֱדוֹם († אֱדֹם Ez 25:11) n.pr.m.
Edom
coll. Edomites, Idumeans as descend. of Esau
land of Edom, Idumaea
base
H123 אֱדוֹם . Edom
. coll. Edomites, Idumeans as descend. of Esau
. land of Edom, Idumaea
123 'Edom ed-ome'
or (fully) oEdowm {ed-ome'}; from 122; red (see Gen. 25:25);
Edom, the elder twin-brother of Jacob; hence the region
(Idumaea) occupied by him:--Edom, Edomites, Idumea.
see HEBREW for 0122
אֱדוֹם (e.dom) — Edom.
Edom = "red"
land of Edom, Idumea-land south and south east of Palestine
אֱדוֹם (e.dom) — Edom.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Another name of e.sav (עֵשָׂו "Esau" H6215G)
§ Edom = "red"
1) Edom
2) Edomite, Idumean-descendants of Esau
3) land of Edom, Idumea-land south and south east of Palestine
N-proper — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1
גַּיְא (gay) means 'valley' and specifically refers to a steep, narrow gorge. It is likely derived from a root meaning related to height. The term appears in various combinations with names of locations, indicating specific valleys, such as Topheth and Zeboim. There are no significant disagreements among the lexicons regarding its meaning.
גַּיְא n.m. valley
base
H1516 גַּיְא valley
1516 gay' gah'-ee
or (shortened) gay {gah'-ee}; probably (by transmutation)
from the same root as 1466 (abbreviated); a gorge (from its
lofty sides; hence, narrow, but not a gully or
winter-torrent):--valley.
see HEBREW for 01466
גַּיְא (gay) — Valley.
valley, a steep valley, narrow gorge
Another name of to.phet (תֹּ֫פֶת "Topheth" H8612)
גַּיְא (gay) — (Iphtahel) Valley.
valley, a steep valley, narrow gorge
Combined with yiph.tach-el (יִפְתַּח־אֵל " of Iphtahel" H3317)
גַּיְא (gay) — (Zeboim) Valley.
valley, a steep valley, narrow gorge
Combined with tse.vo.im (צְבֹעִים " of Zeboim" H6650H)
גַּיְא (gay) — (Salt) Valley.
valley, a steep valley, narrow gorge
Combined with me.lach (מֶ֫לַח " of Salt" H4417H)
גַּיְא (gay) — Ge.
§ valley, a steep valley, narrow gorge
גַּיְא (gay) — (Zephathah) Valley.
valley, a steep valley, narrow gorge
Combined with tse.pha.tah (צְפַ֫תָה "Zephathah" H6859)
גַּיְא (gay) — Valley (Gate).
§ valley, a steep valley, narrow gorge
גַּיְא (gay) — (Hamon-gog) Valley.
valley, a steep valley, narrow gorge
Prep | N-proper — Preposition · noun common both singular constructHR/Ncbsc
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…
מֶ֫לַח (melach) means 'salt' and is derived from a root meaning 'powder.' It specifically refers to salt in various contexts, including geographical references like the 'Valley of Salt.' The entries consistently define it as salt without significant disagreement.
מֶ֫לַח n.m. salt
base
H4417 מֶ֫לַח salt
4417 melach meh'-lakh
from 4414; properly, powder, i.e. (specifically) salt (as
easily pulverized and dissolved:--salt((-pit)).
see HEBREW for 04414
מֶ֫לַח (me.lach) — Salt (Sea).
salt
Also named: a.ra.vah (עֲרָבָה "(Sea of the )Arabah" H6160K)
מֶ֫לַח (me.lach) — (Valley of) Salt.
Combined with gay (גַּיְא " Valley" H1516J)
§ salt
מֶ֫לַח (me.lach) — salt.
salt
N-proper — Noun common · masculine singular absoluteHNcmsa
solt (melach; halas, hals): Common salt is considered by most authorities as an essential ingredient of our food. Most people intentionally season their cooking with more or less salt for the sake of palatability. Others depend upon the small quantities which naturally exist in water and many foods to furnish the necessary amount of salt for the body. Either too much salt or the lack of it creates undesirable disturbance in the animal system. Men and animals alike instinctively seek for this substance to supplement or improve their regular diet. The ancients appreciated the value of salt for seasoning food (Job 6:6). So necessary was it that they dignified it by making it a requisite part of sacrifices (Le 2:13; Ezr 6:9; 7:22;
Salt
Used to season food (Job 6:6), and mixed with the fodder of cattle (Isa. 30:24, “clean;” in marg. of R.V. “salted”). All meat-offerings were seasoned with salt (Lev. 2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host’s interests (Ezra 4:14, “We have maintenance from the king’s palace;” A.V. marg., “We are salted with the salt of the palace;” R.V., “We eat the salt of the palace”).
A “covenant of salt” (Num. 18:19; 2 Chr. 13:5) was a covenant…
Indispensable as salt is to ourselves, it was even more so to the Hebrews, being to them not only an appetizing condiment in the food both of man, (Job 11:6) and beset, (Isaiah 30:24) see margin, and a valuable antidote to the effects of the heat of the climate on animal food, but also entering largely into the religious services of the Jews as an accompaniment to the various offerings presented on the altar. (Leviticus 2:13) They possessed an inexhaustible and ready supply of it on the southern shores of the Dead Sea. [SEA, THE SALT, THE SALT] There is one mountain here called Jebel Usdum, seven miles long and several hundred feet high, which is composed almost entirely of salt. The Jews appear to have distinguished between rock-salt and that which was gained by evaporation as…
Was procured by the Jews from the Dead Sea, wither from the immense hill or ridge of pure rock salt at its southwest extremity, or from that deposited on the shore by the natural evaporation. The Arabs obtain it in large cakes, two or three inches thick, and sell it in considerable quantities throughout Syria. It well-known preservative qualities, and its importance as a seasoning for food, Job 6:6, are implied in most of the passages where it is mentioned in Scripture: as in the miraculous healing of a fountain, 2Ki 2:21; in the sprinkling of salt over the sacrifices consumed on God’s altar, Le 2:13 Eze 43:24 Mr 9:49…
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Adj — Noun common · feminine singular constructHNcfsc
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HNcbpa — Noun common · both plural absoluteHNcbpa
thou'-zand ('eleph; chilioi).
See NUMBER.
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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
סֶ֫לַע refers to Sela, a location in Edom, described as a rock or rock-city. The entries indicate that it may also be an early name for Petra, emphasizing its geographical significance. There is no disagreement among the lexicons regarding its meaning or usage.
סֶ֫לַע n.pr.loc. in Edom
base
H5554 סֶ֫לַע in Edom
5554 Cela` seh'-lah
the same as 5553; Sela, the rock-city of Idumaea:--rock,
Sela(-h).
see HEBREW for 05553
סֶ֫לַע (se.la) — Sela.
§ Sela = "the rock"
a place in Edom
perhaps an early name for 'Petra'
Art | N-proper — Particle · noun properHTd/Npl
se'-la (sela`, ha-cela` (with the article); petra, he petra; the King James Version Selah (2Ki 14:7)): English Versions of the Bible renders this as the name of a city in 2Ki 14:7; Isa 16:1. In Jud 1:36; 2Ch 25:12; and Ob 1:3, it translates literally, "rock"; but the Revised Version margin in each case "Sela." It is impossible to assume with Hull (HD B, under the word) that this name, when it appears in Scripture, always refers to the capital of Edom, the great city in Wady Musa. In Jud 1:36 its association with the…
Sela
=Se’lah, rock, the capital of Edom, situated in the great valley extending from the Dead Sea to the Red Sea (2 Kings 14:7). It was near Mount Hor, close by the desert of Zin. It is called “the rock” (Judg. 1:36). When Amaziah took it he called it Joktheel (q.v.) It is mentioned by the prophets (Isa. 16:1; Obad. 1:3) as doomed to destruction.
It appears in later history and in the Vulgate Version under the name of Petra. “The caravans from all ages, from the interior of Arabia and from the Gulf of Persia, from Hadramaut on the ocean, and even from Sabea or Yemen, appear to have pointed to Petra as a common centre; and from Petra the tide seems again to have branched…
The name of a place mentioned in 2Ki 14:7, where it is said that Amaziah king of Judah slew ten thousand men of Edom, in the valley of Salt, and took Sela by war, and called the name of it JOKTHEEL, subdued by God. Sela, in Hebrew, signifies, a rock, and answers to the Greek word Petra; whence it has been reasonably inferred that the city bearing the name of Petra, and which was the celebrated capital of Arabia Petraea, is the place mentioned by the sacred historian. It is also mentioned in Isa 16:1, and may be intended by the word Sela, translated rock, in Jud 1:36 Isa 42:11. The ruins of this place were in modern times first visited by Burckhardt, 1812, and attest the…
a rock
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
יָקְתְאֵל (Yoqth'el) refers to Joktheel, a location in the lowland of Judah. The name is associated with the meaning 'the blessedness of God' and is linked to the cliff known as Sela or Petra, which was captured by King Amaziah. The entries suggest its connections to other Hebrew words related to veneration.
יָקְתְאֵל n.pr.loc.
in the Shephelah of Judah
name given to סֶלַע (= Petra) by King Amaziah, its captor
base
H3371 יָקְתְאֵל
3371 Yoqth'el yok-theh-ale'
probably from the same as 3348 and 410; veneration of God
(compare 3354); Joktheel, the name of a place in Palestine,
and of one in Idumaea:--Joktheel.
see HEBREW for 03348
see HEBREW for 0410
see HEBREW for 03354
יׇקְתְאֵל (yoq.te.el) — Joktheel.
§ Joktheel = "the blessedness of God"
a city in the low country of Judah named next to Lachish
יׇקְתְאֵל (yoq.te.el) — Joktheel.
Joktheel = "the blessedness of God"
the name given to the cliff which was the stronghold of Edom by king Amaziah after capturing it; also called 'Selah' and 'Petra'
Another name of se.la (סֶ֫לַע "Sela" H5554)
N-proper — Noun properHNpl
Joktheel
Subdued by God. (1.) A city of Judah near Lachish (Josh. 15, 38). Perhaps the ruin Kutlaneh, south of Gezer.
(2.) Amaziah, king of Judah, undertook a great expedition against Edom (2 Chr. 25:5-10), which was completely successful. He routed the Edomites and slew vast numbers of them. So wonderful did this victory appear to him that he acknowledged that it could have been achieved only by the special help of God, and therefore he called Selah (q.v.), their great fortress city, by the name of Joktheel (2 Kings 14:7).
(subdued by God). A city in the low country of Judah, (Joshua 15:38) named next to Lachish. "God-subdued," the title given by Amaziah to the cliff (Authorized Version Selah) --the stronghold of the Edomites-- after he had captured it from them. (2 Kings 14:7) The parallel narrative of (2 Chronicles 25:11-13) supplies fuller details.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm