2 Kings 4:42 — Word Study
WLCוְאִ֨ישׁ בָּ֜א מִבַּ֣עַל שָׁלִ֗שָׁה וַיָּבֵא֩ לְאִ֨ישׁ הָאֱלֹהִ֜ים לֶ֤חֶם בִּכּוּרִים֙ עֶשְׂרִֽים־ לֶ֣חֶם שְׂעֹרִ֔ים וְכַרְמֶ֖ל בְּצִקְלֹנ֑וֹ וַיֹּ֕אמֶר תֵּ֥ן לָעָ֖ם וְיֹאכֵֽלוּ׃
BSA◂Now a manʼîysh [from the town of Baal-shalishah, a place of abundance] from Baal-shalishahBaʻal Shâlishâh camebôwʼ▸ ◂to the manʼîysh of Godʼĕlôhîym [Elisha, a prophet of the Lord] with a sacktsiqlôn△ [a container, a bag] of twentyʻesrîym loaveslechem of barleysᵉʻôrâh breadlechem [freshly harvested] from the firstbikkûwr ripe grainkarmel Givenâthan it to the peopleʻam [the crowd, the congregation] to eatʼâkal▸ said Elishaʼâmar▸ [the prophet, the man of God]
| Greek | English | Parsing |
|---|---|---|
| וְאִ֨ישׁ | and a man | Conjunction, noun common masculine singular absolute |
| בָּ֜א | he came | Verb, Qal, perfect third person masculine singular |
| מִבַּ֣עַל | from Baal | Preposition, noun proper |
| שָׁלִ֗שָׁה | Shalisha | Noun proper |
| וַיָּבֵא֩ | and he brought | Verb, Hiphil, sequential imperfect third person masculine singular |
| לְאִ֨ישׁ | to [the] man of | Preposition, noun common masculine singular construct |
| הָאֱלֹהִ֜ים | God | Particle, noun common masculine plural absolute |
| לֶ֤חֶם | bread of | Noun common, masculine singular construct |
| בִּכּוּרִים֙ | first-fruits | Noun common, masculine plural absolute |
| עֶשְׂרִֽים־ | twenty | Noun common, masculine plural absolute |
| לֶ֣חֶם | bread[s] of | Noun common, masculine singular construct |
| שְׂעֹרִ֔ים | barley | Noun common, masculine plural absolute |
| וְכַרְמֶ֖ל | and new corn | Conjunction, noun common masculine singular absolute |
| בְּצִקְלֹנ֑וֹ | in sack his | Preposition, noun common masculine singular construct, suffix |
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| תֵּ֥ן | give [it] | Verb, Qal, imperative second person masculine singular |
| לָעָ֖ם | to the people | Preposition, noun common masculine singular absolute |
| וְיֹאכֵֽלוּ׃ | so they may eat | Conjunction, verb qal third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now a man from Baal-shalishah came to the man of God with a sack of twenty loaves of barley bread from the first ripe grain. “Give it to the people to eat,” said Elisha. |
| KJV | ¶ And there came a man from Baal-shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat. |
| ASV | And there came a man from Baal-shalishah, and brought the man of God bread of the first-fruits, twenty loaves of barley, and fresh ears of grain in his sack. And he said, Give unto the people, that they may eat. |
| YLT | And a man hath come from Baal-Shalishah, and bringeth in to the man of God bread of first-fruits, twenty loaves of barley, and full ears of corn in its husk, and he saith, 'Give to the people, and they eat.' |
| WEB | A man from Baal Shalishah came, and brought the man of God some bread of the first fruits: twenty loaves of barley and fresh ears of grain in his sack. Elisha said, “Give to the people, that they may eat.” |
| BBE | Now a man came from Baal-shalishah with an offering of first-fruits for the man of God, twenty barley cakes and garden fruit in his bag. And he said, Give these to the people for food. |
Where they part company is בִּכּוּרִים — see How Translations Differ.
The sentence is structured around the main action of the man coming and the subsequent instruction from Elisha, highlighting the sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
1 of 18 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 4:42
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 — Elisha's Miraclesgenerated
2 Kings 4:42 describes a man from Baal-shalishah who brings a sack of barley bread to Elisha, the man of God. This event occurs during a time of need, as Elisha's servant questions how such a small amount can feed a hundred men. Elisha assures him that God will provide enough for everyone, showcasing God's miraculous provision. This passage illustrates the theme of divine sustenance, similar to other accounts of miraculous feedings in the Bible.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 9:4–7 | So Saul passed through the hill country of Ephraim and then through the land of Shalishah, but did not find the donkeys. He and the servant went through the region of Shaalim, but they were not there. Then they went through the land of Benjamin, and still they did not find them. |
| 2 | 2 Kings 4:38 | When Elisha returned to Gilgal, there was a famine in the land. As the sons of the prophets were sitting at his feet, he said to his attendant, “Put on the large pot and boil some stew for the sons of the prophets.” |
| 3 | Exodus 23:16 | You are also to keep the Feast of Harvest with the firstfruits of the produce from what you sow in the field. And keep the Feast of Ingathering at the end of the year, when you gather your produce from the field. |
| 4 | Deuteronomy 12:6 | To that place you are to bring your burnt offerings and sacrifices, your tithes and heave offerings, your vow offerings and freewill offerings, as well as the firstborn of your herds and flocks. |
| 5 | Deuteronomy 26:2–10 | you are to take some of the firstfruits of all your produce from the soil of the land that the LORD your God is giving you and put them in a basket. Then go to the place the LORD your God will choose as a dwelling for His Name, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אִישׁ, ve.'Ishgenerated
The word אִישׁ (iysh) means 'man' and refers to an individual male or human being. It is a common noun that can also imply roles such as husband or servant. Its usage here emphasizes the identity of the man bringing the offering, highlighting his role in the narrative.
This word is built from a root suggesting existence and is used throughout the Old Testament to describe humans in contrast to God or animals. The parsing indicates it is a masculine singular noun, showing that it refers specifically to one individual.
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 בָּ֜א, he came, governs the sentence, with several phrases hanging off it: a prepositional phrase indicating the source of the man, a noun phrase describing what he brought, and a clause indicating what Elisha said.
The structure emphasizes the action of the man coming and bringing food to the prophet, establishing a clear sequence of events that leads to the miraculous feeding.
Septuagint Backgroundgenerated
The Septuagint translates אִישׁ as ἀνὴρ, which also means 'man.' This choice aligns closely with the Hebrew meaning, maintaining the focus on the individual bringing the offering.
For בִּכּוּרִים, the LXX uses πρωτογενημάτων, which emphasizes the concept of first fruits, indicating a focus on the significance of the offering as a dedication to God.
In plain words — the whole versegenerated
2 Kings 4:42 tells us that a man from Baal-shalishah brought twenty loaves of barley bread to Elisha, the prophet. Elisha instructed him to give the bread to the people to eat, demonstrating God's provision even in seemingly insufficient circumstances.
Frequently Asked Questionsgenerated
Baal-shalishah is a place known for abundance, suggesting that the man brought a generous offering from a fertile region.
Elisha's instruction reflects God's desire to provide for His people, even when the resources appear limited.
The number twenty indicates a specific quantity, and in the context of a miracle, it highlights God's ability to multiply resources.
This passage parallels other accounts of miraculous feedings, such as Jesus feeding the 5000, illustrating God's provision in times of need.
Reflection Questionsgenerated
- How can I recognize God's provision in my own life?
- What are some ways I can share what I have with others, trusting that God will provide?
- In what situations do I find it difficult to trust in God's provision?
- How can I be more generous with my resources, following the example of the man from Baal-shalishah?
The early church on this verse — how the Fathers read it
Ephrem the Syrian comments on the miracles of Elisha, highlighting the significance of God's provision through the prophet in this passage.
Here two miracles are proposed, which Elisha performed while he was among his disciples. He accomplished the first when he caused death to leave the pot, where, as they said, it had hidden.Early Church Fathers on 2 Kings 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 4:42 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd there came a man from Baalshalisha,.... Of which place [See comments on 1 Samuel 9:4], the Targum is, from the south country: and brought the man of God bread of the firstfruits, twenty loaves of
Read John Gill on 2 Kings 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd there came a man from Baalshalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat.
Read Robert Jamieson on 2 Kings 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBread of the first-fruits, which were the priest’ s due, ; but these, and probably the rest of the priest’ s dues, were usually brought by the pious Israelites, according to their ability and opportunity, to the Lord’ s prophets; partly because they did a great part of the priest’ s office, and partly because they were not permitted to carry them to Jerusalem; and they might reasonably think that their circumstances, being extraordinary, would warrant their giving of them to extraordinary persons; and that those ceremonial institutions ought to give place to the greater laws of necessity and mercy to the Lord’ s prophets. And this passage seems to be noted here, not only on occasion of the…
Read Matthew Poole on 2 Kings 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 4:42 And there came a man from Baalshalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat.Ver. 42. And brought the man of God.] The prophets, in the fail of priests, who were now not to be found in Israel, taught the people, and took up their dues from such pious persons as brought them in out of conscience. Twenty loaves of barley.] Little ones, likely.
Read John Trapp on 2 Kings 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(42) Baal-shalisha.—Probably the same as Bethshalisha, mentioned by Jerome and Eusebius, fifteen Roman miles north of Lydda-Diospolis, and not far west of Gilgal and Bethel. (Comp. “the land of Shalisha,” 1 Samuel 9:4. Its name, Shalisha—as if Three-land—seems to allude to the three wadies, which there meet in the Wβdy Qurβwβ.) Bread of the firstfruits.—Comp. Numbers 18:13; Deuteronomy 18:4, according to which all firstfruits of grain were to be given to the priests and Levites. Such presents to prophets appear to have been usual in ordinary times. On the present occasion, which was “a time of dearth” (2 Kings 4:42 is connected by the construction with the preceding narrative), one pious…
Read Charles John Ellicott on 2 Kings 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 42. Bread of the first-fruits] This was an offering to the prophet, as the first-fruits themselves were an offering to God. Corn in the husk] Probably parched corn or corn to be parched, a very frequent food in the East; full ears, before they are ripe, parched on the fire.
Read AdamClarke on 2 Kings 4 →Albert Barnes1798–1870Barnes' Notes on the BibleBaal-shalisha - Fifteen Roman miles north of Lydda, in the Sharon plain to the west of the highlands of Ephraim. It was, apparently, the chief city of the “land of Shalisha” (marginal reference).
Read Albert Barnes on 2 Kings 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible42. There came a man — Probably while Elisha still abode at Gilgal, and very soon after the last-mentioned miracle.
Read Daniel Denison Whedon on 2 Kings 4 →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
Now a man from Baal-shalishah came to the man of God with a sack of twenty loaves of barley bread from the first ripe grain. “Give it to the people to eat,” said Elisha.
A man from Baal Shalishah came, and brought the man of God some bread of the first fruits: twenty loaves of barley and fresh ears of grain in his sack. Elisha said, “Give to the people, that they may eat.”
Now a man from Baal-shalishah came to the man of God with a sack of twenty loaves of barley bread from the first ripe grain. “Give it to the people to eat,” said Elisha.
Now a man from Baal Shalisha brought some food for the prophet – twenty loaves of bread made from the firstfruits of the barley harvest, as well as fresh ears of grain. Elisha said, “Set it before the people so they may eat.”
Tyndale line
¶ And there came a man from Baal-shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat.
And there came a man from Baal-shalishah, and brought the man of God bread of the first-fruits, twenty loaves of barley, and fresh ears of grain in his sack. And he said, Give unto the people, that they may eat.
And there came a man from Baal-shalishah, and brought the man of God bread of the firstfruits, twenty loaves of barley, and fresh ears of corn in his sack. And he said, Give unto the people, that they may eat.
And there came a man from Baal-shalisha, and brought the man of God bread of the first fruits, twenty loaves of barley, and full ears of corn in its husk. And he said, Give to the people, that they may eat.
Then came a man from Baal-shalisha, and brought the man of God bread of the first fruits, euen twenty loaues of barley, and full eares of corne in the huske. And hee saide, Giue vnto the people, that they may eate.
Strictly literal
And there came a man from Baal-shalishah, and brought the man of God bread of the first-fruits, twenty loaves of barley, and fresh ears of corn in his sack. And he said, Give to the people that they may eat.
And a man hath come from Baal-Shalishah, and bringeth in to the man of God bread of first-fruits, twenty loaves of barley, and full ears of corn in its husk, and he saith, 'Give to the people, and they eat.'
And a man has come from Ba‘al-Shalishah, and brings to the man of God bread of first-fruits, twenty loaves of barley, and full ears of grain in its husk, and he says, “Give to the people, and they eat.”
And there came a man from Ba'alshalishah, and brought unto the man of God bread of the first-fruits, twenty loaves of barley bread, and fresh ears of corn in his scrip: and he said, Give it unto the people, that they may eat.
A man came from Baal Shalishah to the man of God and brought twenty loaves of barley bread in his sack from the new harvest, and fresh ears of grain. He said, “Give this to the people so they can eat.”
From the Latin
And a certain man came from Baalsalisa bringing to the man of God bread of the firstfruits, twenty leaves of barley, and new corn in his scrip. And he said: Give to the people, that they may eat.
Simplified
A man from Baal-shalishah came to the man of God with a sack of firstfruits—the first grain of the year, along with twenty loaves of barley bread. “Give it to the people to eat,” said Elisha.
Now a man came from Baal-shalishah with an offering of first-fruits for the man of God, twenty barley cakes and garden fruit in his bag. And he said, Give these to the people for food.
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 presents the verse with a man from Baal-shalishah bringing twenty loaves of barley bread to the man of God, Elisha, who instructs to give it to the people to eat. The Septuagint closely matches the Masoretic Text, with 15 of the 18 words aligning, though it has its own word order and articles, indicating a strong agreement in content. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional textual evidence for this verse, so their alignment with the Masoretic Text cannot be confirmed or denied. Overall, the primary witnesses show a significant consistency in the narrative presented in 2 Kings 4:42.
וְאִ֨ישׁ בָּ֜א מִבַּ֣עַל שָׁלִ֗שָׁה וַיָּבֵא֩ לְאִ֨ישׁ הָאֱלֹהִ֜ים לֶ֤חֶם בִּכּוּרִים֙ עֶשְׂרִֽים־ לֶ֣חֶם שְׂעֹרִ֔ים וְכַרְמֶ֖ל בְּצִקְלֹנ֑וֹ וַיֹּ֕אמֶר תֵּ֥ן לָעָ֖ם וְיֹאכֵֽלוּ׃
15 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 4:42
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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 — Verb · Qal · perfect third person masculine singularHVqp3ms
בַ֫עַל שָׁלִשָׁה n.pr.loc. 2 K 4:42, place in Ephraim near Gilgal
ref
H1190 בַ֫עַל שָׁלִשָׁה
1190 Ba`al Shalishah bah'-al shaw-lee-shaw'
from 1168 and 8031; Baal of Shalishah, Baal-Shalishah, a
place in Palestine:--Baal-shalisha.
see HEBREW for 01168
see HEBREW for 08031
בַּ֫עַל שָׁלִשָׁה (ba.al sha.li.shah) — Baal-shalishah.
§ Baal-shalisha = "thrice-great lord"
a place in Ephraim near Gilgal
N-proper — Preposition · noun properHR/Npl
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
בַ֫עַל שָׁלִשָׁה n.pr.loc. 2 K 4:42, place in Ephraim near Gilgal
ref
H1190 בַ֫עַל שָׁלִשָׁה
1190 Ba`al Shalishah bah'-al shaw-lee-shaw'
from 1168 and 8031; Baal of Shalishah, Baal-Shalishah, a
place in Palestine:--Baal-shalisha.
see HEBREW for 01168
see HEBREW for 08031
בַּ֫עַל שָׁלִשָׁה (ba.al sha.li.shah) — Baal-shalishah.
§ Baal-shalisha = "thrice-great lord"
a place in Ephraim near Gilgal
HNpl — Noun properHNpl
A district adjoining Mount Ephraim on the west, 1Sa 9:4. Baal-shalisha is placed by Eusebius fifteen miles from Lydda, towards the north.
three; the third; prince; captain
→ A district bordering on Mount Ephraim 1Sa 9:4
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
Hc/Vhw3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — 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…
בִּכּוּרִים (bikkuwrim) means 'first-fruits' and refers to the initial produce of the harvest, which was offered to God, particularly during the festival of Pentecost. It encompasses the concept of the first ripe crops and the associated rituals. The word is derived from another term meaning 'to be ripe,' indicating its agricultural roots.
בִּכּוּרִים n.m. first-fruits
base
H1061 בִּכּוּרִים first-fruits
1061 bikkuwr bik-koor'
from 1069; the first-fruits of the crop:--first fruit (-ripe
(figuratively)), hasty fruit.
see HEBREW for 01069
בִּכּוּרִים (bik.kur) — firstfruit.
1) first-fruits
1a) the first of the crops and fruit that ripened, was gathered, and offered to God according to the ritual of Pentecost
1b) the bread made of the new grain offered at Pentecost
1c) the day of the first-fruits (Pentecost)
N-cp — Noun common · masculine plural absoluteHNcmpa
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
Adj — Noun common · masculine plural absoluteHNcmpa
twen'-ti.
See NUMBER.
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — 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…
שְׂעֹרָה (se'orah) refers to barley, specifically the bearded grain. It can denote both the plant and the grain itself. The word is derived from a root meaning 'roughness,' which relates to the texture of barley. There are no significant disagreements among the lexicons regarding its meaning.
שְׂעֹרָה n.f. barley (bearded grain)
base
H8184 שְׂעֹרָה barley (bearded grain)
8184 s`orah seh-o-raw'
or snowrah {seh-o-raw'} (feminine meaning the plant); and
(masculine meaning the grain); also s or {seh-ore'}; or s-owr
{seh-ore'}; from 8175 in the sense of roughness; barley (as
villose):--barley.
see HEBREW for 08175
שְׂעֹרָה (se.o.rah) — barley.
1) barley
1a) barley (of the plant)
1b) barley (of the meal or grain)
N-fp — Noun common · masculine plural absoluteHNcmpa
bar'-li (se`orah):
(1) In the Bible, as in modern times, barley was a characteristic product of Palestine--"a land of wheat and barley, and vines and fig-trees," etc. (De 8:8), the failure of whose crop was a national disaster (Joe 1:11). It was, and is, grown chiefly as provender for horses and asses (1Ki 4:28), oats being practically unknown, but it was, as it now is, to some extent, the food of the poor in country districts (Ru 2:17; 2Ki 4:42; Joh 6:9,13). Probably this is the meaning of the dream of the Midianite concerning Gideon: "Behold, I dreamed a dream; and, lo…
Barley
A grain much cultivated in Egypt (Ex. 9:31) and in Palestine (Lev. 27:16; Deut. 8:8). It was usually the food of horses (1 Kings 4:28). Barley bread was used by the poorer people (Judg. 7:13; 2 Kings 4:42). Barley of the first crop was ready for the harvest by the time of the Passover, in the middle of April (Ruth 1:22; 2 Sam. 21:9). Mention is made of barley-meal (Num. 5:15). Our Lord fed five thousand…
is one of the most important of the cereal grains, and the most hardy of them all. It was grown by the Hebrews, (Leviticus 27:16; 8:8; Ruth 2:17) etc., who used it for baking into bread chiefly among the poor, (Judges 7:13; 2 Kings 4:42; John 6:9,13) and as fodder for horses. (1 Kings 4:28) The barley harvest, (Ruth 1:22; 2:23; 2 Samuel 21:9;10) takes place in Palestine in March and April, and in the hilly district as late as May. It always precedes the wheat…
כַּרְמֶל (karmel) refers to a plantation or garden-land, encompassing orchards and fruitful fields. It denotes both the land itself and the produce that comes from it, such as fruits and grains. The word is built from the root associated with planting, highlighting its agricultural significance.
כַּרְמֶל n.m. 1. plantation, garden-land. 2. fruit, garden-growth
base
H3759 כַּרְמֶל 1. plantation, garden-land. 2. fruit, garden-growth
3759 karmel kar-mel'
from 3754; a planted field (garden, orchard, vineyard or
park); by implication, garden produce:--full (green) ears (of
corn), fruitful field (place), plentiful (field).
see HEBREW for 03754
כַּרְמֶל (kar.mel) — plantation.
1) plantation, garden-land, orchard, fruit orchard
2) fruit, garden-growth (meton)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
korn (daghan; sitos): A word used for cereals generally (Ge 27:28,37, etc., the King James Version) much as our English word "corn." the American Standard Revised Version almost invariably substitutes "grain" for "corn." The latter may be taken to include
(1) barley,
(2) wheat,
(3) fitches (vetches),
(4) lentils,
(5) beans,
(6) millet,
(7) rye--the wrong translation for vetches,
(8) pulse--for all these see separate articles.
Rye and oats are not cultivated in Palestine For many references to corn see AGRICULTURE; FOOD. "A corn kokkos, the Revised Version (British and American) "grain" of wheat" is mentioned (Joh 12:24).
Corn
The word so rendered (dagan) in Gen. 27:28, 37, Num. 18:27, Deut. 28:51, Lam. 2:12, is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. With this corresponds the use of the word in John 12:24.
In Gen. 41:35, 49, Prov. 11:26, Joel 2:24 (“wheat”), the word thus translated (bar; i.e., “winnowed”) means corn purified from chaff. With this corresponds the use of the word in the New Testament (
The most common kinds were wheat, barley, spelt, Authorized Version, (Exodus 9:32) and Isai 28:25 "Rye;" (Ezekiel 4:9) "fitches" and millet; oats are mentioned only by rabbinical writers. Our Indian corn was unknown in Bible times. Corn-crops are still reckoned at twentyfold what was sown, and were anciently much more. (Genesis 41:22) The Jewish law permitted any one in passing through a filed of standing corn to pluck and eat. (23:25) see also Matt 12:1 From Solomon’s time, (2 Chronicles 2:10,15) as agriculture became developed under a settled government, Palestine was a corn-exporting country, and her grain was largely…
In the Bible, is the general word for grain of all kinds, including various seeds, peas, and beans. It never means, as in America, simply maize, or Indian corn. Palestine was anciently very fertile in grain, which furnished in a great measure the support of the inhabitants. "Corn, wine, and oil-olive" were the staple products, and wheat and barley still grow there luxuriantly, when cultivated. Wheat was often eaten in the field, the ripe ear being simply rubbed in the hands to separate the kernels, De 23:25 Mt 12:1. Parched wheat was a part of the ordinary food of the Israelites, as it still is of the Arabs, Ru 2:14 2Sa 17:28,29; by the feet of cattle,
צִקְּלֹן, transliterated as tsiqlon, refers to a sack or bag, with its meaning being somewhat uncertain. It is derived from a root that suggests winding, and is noted in 2 Kings 4:42. The entries indicate that its precise usage and implications may vary.
[צִקָּלֹן] n.[m.] doubtful word;—2 K 4:42 𝔊 𝔗 garment;
ref
H6861 צִקְּלֹן, צִקְלֹן
6861 tsiqlon tsik-lone'
from an unused root meaning to wind; a sack (as tied at the
mouth):--husk.
צִקָּלֹן (tsiq.lon) — sack.
1) sack, bag
1a) meaning uncertain
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp