2 Kings 24:16 — Word Study
WLCוְאֵת֩ כָּל־ אַנְשֵׁ֨י הַחַ֜יִל שִׁבְעַ֣ת אֲלָפִ֗ים וְהֶחָרָ֤שׁ וְהַמַּסְגֵּר֙ אֶ֔לֶף הַכֹּ֕ל גִּבּוֹרִ֖ים עֹשֵׂ֣י מִלְחָמָ֑ה וַיְבִיאֵ֧ם מֶֽלֶךְ־ בָּבֶ֛ל גּוֹלָ֖ה בָּבֶֽלָה׃
BSAThe kingmelek [ruler, monarch] of BabylonBâbel [confusion, mixing] also broughtbôwʼ▸ into exilegôwlâh [captivity, bondage] to BabylonBâbel [a city and empire] allkôl sevenshebaʻ thousandʼeleph [a large number, a complete count] of valorchayil [strong, mighty] and a thousandʼeleph [a large company] craftsmenchârâsh [artificers, skilled workers] and metalsmithsmaçgêr [smiths, locksmiths] allkôl [every one, the whole] stronggibbôwr [mighty, powerful] and fitʻâsâh [apt, suited] for battlemilchâmâh [war, conflict]
| Greek | English | Parsing |
|---|---|---|
| וְאֵת֩ | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| אַנְשֵׁ֨י | [the] men of | Noun common, masculine plural construct |
| הַחַ֜יִל | strength | Particle, noun common masculine singular absolute |
| שִׁבְעַ֣ת | seven | Noun common, both singular construct |
| אֲלָפִ֗ים | thousand | Noun common, both plural absolute |
| וְהֶחָרָ֤שׁ | and the craftsman | Conjunction, particle, noun common masculine singular absolute |
| וְהַמַּסְגֵּר֙ | and the smith | Conjunction, particle, noun common masculine singular absolute |
| אֶ֔לֶף | one thousand | Noun common, both singular absolute |
| הַכֹּ֕ל | everyone | Particle, noun common masculine singular absolute |
| גִּבּוֹרִ֖ים | warriors | Noun common, masculine plural absolute |
| עֹשֵׂ֣י | makers of | Verb, Qal, participle (active) masculine plural common |
| מִלְחָמָ֑ה | war | Noun common, feminine singular absolute |
| וַיְבִיאֵ֧ם | and he brought them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| בָּבֶ֛ל | Babylon | Noun proper |
| גּוֹלָ֖ה | exile[s] | Noun common, feminine singular absolute |
| בָּבֶֽלָה׃ | Babylon towards | Noun proper, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king of Babylon also brought into exile to Babylon all seven thousand men of valor and a thousand craftsmen and metalsmiths—all strong and fit for battle. |
| KJV | And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. |
| ASV | And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon. |
| YLT | and all the men of valour seven thousand, and the artificers and the smiths a thousand, the whole [are] mighty men, warriors; and the king of Babylon bringeth them in a captivity to Babylon. |
| WEB | All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon. |
| BBE | And all the men of war, seven thousand of them, and a thousand expert workmen and metal-workers, all of them strong and able to take up arms, the king of Babylon took away as prisoners into Babylon. |
Where they part company is חַיִל — see How Translations Differ.
The sentence is structured around a main action, detailing the subjects and their characteristics in a clear, organized manner.
4 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעָשָׂה
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 24:16
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 Exile to Babylongenerated
2 Kings 24:16 describes the Babylonian king's actions in exiling skilled individuals from Jerusalem. This event is part of a larger narrative about the Babylonian conquest and the fate of the people of Judah. The exile included not just warriors but also craftsmen, indicating a strategy to enhance Babylon's capabilities through the talents of those taken captive.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 29:2 | (This was after King Jeconiah, the queen mother, the court officials, the officials of Judah and Jerusalem, the craftsmen, and the metalsmiths had been exiled from Jerusalem.) |
| 2 | Jeremiah 52:28 | These are the people Nebuchadnezzar carried away: in the seventh year, 3,023 Jews; |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — חַיִל, ha.Cha.yilgenerated
The Hebrew word חַיִל (chayil) signifies strength or might, often in a military context. It encompasses physical power, moral virtue, and resources. In this verse, it describes the men of valor, indicating their capability and readiness for battle.
This term is used to denote not just strength but also the collective might of a group, particularly in warfare. The parsing as a noun in the singular form emphasizes the concept of strength as a defining characteristic of the men being exiled.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַיְבִיאֵ֧ם (and he brought them) governs the sentence, with several noun phrases detailing the subjects of the action: the king, the number of men, and their qualifications. The structure indicates a straightforward narrative style, listing the various groups taken into exile.
The noun phrases are organized to emphasize the quantity and quality of the exiles: seven thousand men of valor and a thousand craftsmen and metalsmiths. This arrangement highlights the king's strategic selection of skilled individuals.
Septuagint Backgroundgenerated
The Septuagint translates חַיִל as δυνάμεως (dunameōs), which conveys a similar sense of strength and power. This choice reinforces the idea of the exiles being not only numerous but also capable, aligning with the Hebrew meaning.
The use of δυνάμεως suggests a focus on the military aspect of these individuals, emphasizing their role in potential conflict, which is consistent with the Hebrew context.
In plain words — the whole versegenerated
2 Kings 24:16 tells us that the king of Babylon took many skilled men from Jerusalem into exile. This included seven thousand strong men and a thousand craftsmen and smiths, all capable for battle. This action was part of the Babylonian strategy to strengthen their empire.
Frequently Asked Questionsgenerated
The king sought to strengthen his empire by bringing skilled workers and strong men to Babylon, ensuring military and economic advantages.
It refers to strong and capable warriors, highlighting their readiness for battle and their importance in military contexts.
These skilled workers were essential for building and maintaining the infrastructure and military equipment of the Babylonian empire.
This exile marks a significant moment in Jewish history, as it reflects the consequences of disobedience to God and the loss of sovereignty over Judah.
Reflection Questionsgenerated
- What qualities do you think made these men valuable to the king of Babylon?
- How can we apply the concept of strength and skill in our own lives?
- In what ways does this narrative reflect the consequences of actions taken by the people of Judah?
- How can we understand the role of exile in shaping the identity of a community?
The early church on this verse — how the Fathers read it
An early commentary highlights the significance of the exile, illustrating how the actions of the king reflect broader themes of strength and moral lessons.
There is an illustration of this—namely, of the fact that when vainglory makes its appearance the vice of fornication is expelled, as we have said—that is put in beautiful and clear language in the book of Kings.Early Church Fathers on 2 Kings 24 →
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 2 Kings 24:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd all the men of might, even seven thousand,.... The particulars of the 10,000 carried captive are here given; 7000 of which were the principal men of the land: and craftsmen and smiths one
Read John Gill on 2 Kings 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 24:16 And all the men of might, [even] seven thousand, and craftsmen and smiths a thousand, all [that were] strong [and] apt for war, even them the king of Babylon brought captive to Babylon.Ver. 16. Craftsmen, &c.] Eighteen thousand in all; this was the second captivity.
Read John Trapp on 2 Kings 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) And all the men of might.—“The mighty men of valour” of 2 Kings 24:14. (The words depend on the verb, “he carried away,” in 2 Kings 24:14.) As there were 7,000 of these, and 1,000 “craftsmen and smiths,” and the total number of the exiles was 10,000, there were 2,000 belonging to the aristocratic classes. Jeremiah 52:28 gives a total of 3,023. Thenius explains his discrepancy as resulting from a transcriber’s confusion of a large y, i.e. 10, with g, i.e. 3. Josephus has made his total of 10,832 out of the 832 of the second deportation (Jeremiah 52:29) added to the 10,000 here assigned. All that were strong and apt for war.—Literally, the whole, warriors and doers of battle. This clause…
Read Charles John Ellicott on 2 Kings 24 →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
The king of Babylon also brought into exile to Babylon all seven thousand men of valor and a thousand craftsmen and metalsmiths—all strong and fit for battle.
All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.
The king of Babylon also brought into exile to Babylon all seven thousand men of valor and a thousand craftsmen and metalsmiths—all strong and fit for battle.
The king of Babylon deported to Babylon all the soldiers (there were 7,000), as well as 1,000 craftsmen and metal workers. This included all the best warriors.
Tyndale line
And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon.
And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon.
And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon.
And all the men of might, even seven thousand, and artificers and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon.
And al the men of warre, euen seuen thousand, and carpenters, and lockesmithes a thousande: all that were strong and apt for warre, did the King of Babel bring to Babel captiues.
Strictly literal
and all the men of valour, seven thousand, and the craftsmen and smiths a thousand, all strong men apt for war, and the king of Babylon brought them captive to Babylon.
and all the men of valour seven thousand, and the artificers and the smiths a thousand, the whole [are] mighty men, warriors; and the king of Babylon bringeth them in a captivity to Babylon.
and all the men of valor, seven thousand, and the craftsmen and the smiths, one thousand, the whole [are] mighty men, warriors; and the king of Babylon brings them in a captivity to Babylon.
And all the men of might, seven thousand [in number], and the craftsmen and the locksmiths a thousand [in number], all strong men, apt for war; and the king of Babylon brought them into exile to Babylon.
All the fighting men, seven thousand in number, and one thousand craftsmen and blacksmiths, all of them fit for fighting—the king of Babylon brought these men into exile at Babylon.
From the Latin
And all the strong men, seven thousand, and the artificers, and the smiths a thousand, all that were valiant men and fit for war: and the king of Babylon led them captives into Babylon.
Simplified
The king of Babylon also deported to Babylon all seven thousand fighting men and one thousand craftsmen and metal-workers, who were all strong and ready for battle.
And all the men of war, seven thousand of them, and a thousand expert workmen and metal-workers, all of them strong and able to take up arms, the king of Babylon took away as prisoners into Babylon.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 17 out of 18 words matched. The Septuagint's translation reflects the same concepts but may differ in word order and specific articles.
וְאֵת֩ כָּל־ אַנְשֵׁ֨י הַחַ֜יִל שִׁבְעַ֣ת אֲלָפִ֗ים וְהֶחָרָ֤שׁ וְהַמַּסְגֵּר֙ אֶ֔לֶף הַכֹּ֕ל גִּבּוֹרִ֖ים עֹשֵׂ֣י מִלְחָמָ֑ה וַיְבִיאֵ֧ם מֶֽלֶךְ־ בָּבֶ֛ל גּוֹלָ֖ה בָּבֶֽלָה׃
17 of the 18 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 24:16
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
→ A title given to Jehovah 1Sa 15:29
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — Noun common · both singular constructHNcbsc
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
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
Adj — Noun common · both plural absoluteHNcbpa
thou'-zand ('eleph; chilioi).
See NUMBER.
חָרָשׁ (charash) refers to a craftsman or artificer, encompassing roles such as engraver, carpenter, and worker in various materials. The word is derived from a root meaning to fabricate or work skillfully. It can also figuratively describe someone skilled in destruction, like warriors. The entries consistently highlight its connection to craftsmanship without notable disagreement.
חָרָשׁ n.m. graver, artificer
base
H2796 חָרָשׁ graver, artificer
2796 charash khaw-rawsh'
from 2790; a fabricator or any material:--artificer, (+)
carpenter, craftsman, engraver, maker, + mason, skilful, (+)
smith, worker, workman, such as wrought.
see HEBREW for 02790
חָרָשׁ, חֲרָשִׁים (cha.rash) — artificer.
1) craftsman, artisan, engraver, graver, artificer
1a) graver, artificer
1b) skilful to destroy (warriors) (fig.)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
→ See ART
→ See MASTER WORKMAN
מַסְגֵּר (macger) refers to a locksmith or smith, as well as a dungeon or prison. It is derived from the root meaning 'to fasten.' The term captures both the idea of a person who builds or repairs locks and the concept of confinement within a dungeon.
מַסְגֵּר n.[m.] 1. locksmith, smith. 2. dungeon
base
H4525 מַסְגֵּר 1. locksmith, smith. 2. dungeon
4525 macger mas-gare'
from 5462; a fastener, i.e. (of a person) a smith, (of a
thing) a prison:--prison, smith.
see HEBREW for 05462
מַסְגֵּר (mas.ger) — locksmith.
1) a shutting up, locksmith, smith, dungeon, enclosure, builder of bulwarks
1a) locksmith, smith
1b) dungeon
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
smith.
See CRAFTS, 10; TUBAL-CAIN.
Smith
The Hebrews were not permitted by the Philistines in the days of Samuel to have a smith amongst them, lest they should make them swords and spears (1 Sam. 13:19). Thus the Philistines sought to make their conquest permanent (comp. 2 Kings 24:16).
[HANDICRAFT]
An artificer in brass, iron, etc., first mentioned in Ge 4:22. The art of the smith is one of the essential of civilization; and without it a nation was peculiarly defenseless in time of war, Jud 5:8 1Sa 13:19-22 2Ki 24:14. Workers in silver and in copper were distinguished from each other, Ac 19:24 2Ti 4:14.
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
Adj — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — Noun common · masculine plural absoluteHNcmpa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
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
N-fs — Noun common · feminine singular absoluteHNcfsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
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
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
גּוֹלָה (gowlah) refers to exiles or captivity, encompassing both the concept of being carried away and the collective group of exiles. It is derived from the active participle form of another Hebrew word, indicating a state of removal or being in captivity.
גּוֹלָה 42 n.f. exiles, exile
base
H1473 גּוֹלָה exiles, exile
1473 gowlah go-law'
or (shortened) golah {go-law'}; active participle feminine of
1540; exile; concretely and collectively exiles:--(carried
away), captive(-ity), removing.
see HEBREW for 01540
גּוֹלָה (go.lah) — captivity.
1) exiles, exile, captivity
1a) exiles (coll)
1b) exile, captivity (abstract)
N-fs — Noun common · feminine singular absoluteHNcfsa
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper | Suff — Noun proper · suffixHNpl/Sd