2 Samuel 8:2 — Word Study
WLCוַיַּ֣ךְ אֶת־ מוֹאָ֗ב וַֽיְמַדְּדֵ֤ם בַּחֶ֙בֶל֙ הַשְׁכֵּ֣ב אוֹתָ֣ם אַ֔רְצָה וַיְמַדֵּ֤ד שְׁנֵֽי־ חֲבָלִים֙ לְהָמִ֔ית וּמְלֹ֥א הַחֶ֖בֶל לְהַחֲי֑וֹת וַתְּהִ֤י מוֹאָב֙ לְדָוִ֔ד לַעֲבָדִ֖ים נֹשְׂאֵ֥י מִנְחָֽה׃
BSA[David] also defeatednâkâh▸ [smote, overcame] the MoabitesMôwʼâb [descendants of Lot] made them lie downshâkab [stretched out, prostrate] on the groundʼerets [earth, land] and measured them offmâdad▸ [stretched out a line, assessed] with a cordchebel [line, measuring rope] He measured offmâdad▸ [assessed, evaluated] with twoshᵉnayim lengthschebel [two lines, a dual measure] those to be put to deathmûwth [killed, executed] and with onemᵉlôʼ lengthchebel [one line, a single measure] those to be sparedchâyâh [kept alive, preserved] So the MoabitesMôwʼâb becamehâyâh▸ [submitted, surrendered] subjectʻebed to DavidDâvid [as servants, in tribute] and brought himnâsâʼ tributeminchâh [gifts, offerings]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֣ךְ | and he defeated | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מוֹאָ֗ב | Moab | Noun proper |
| וַֽיְמַדְּדֵ֤ם | and he measured off them | Verb piel sequential imperfect third person masculine singular, suffix |
| בַּחֶ֙בֶל֙ | with measuring-line | Preposition, noun common both singular absolute |
| הַשְׁכֵּ֣ב | he made lie down | Verb, Hiphil, infinitive absolute |
| אוֹתָ֣ם | the object marker them | Particle, suffix |
| אַ֔רְצָה | [the] ground towards | Noun common feminine singular absolute, suffix |
| וַיְמַדֵּ֤ד | and he measured off | Verb, Piel, sequential imperfect third person masculine singular |
| שְׁנֵֽי־ | two | Noun common, both dual construct |
| חֲבָלִים֙ | measuring-lines | Noun common, both plural absolute |
| לְהָמִ֔ית | to put to death | Preposition, verb hiphil infinitive construct common |
| וּמְלֹ֥א | and [the] fullness of | Conjunction, noun common masculine singular construct |
| הַחֶ֖בֶל | measuring-line | Particle, noun common both singular absolute |
| לְהַחֲי֑וֹת | to let live | Preposition, verb hiphil infinitive construct common |
| וַתְּהִ֤י | and it became | Verb, Qal, sequential imperfect third person feminine singular |
| מוֹאָב֙ | Moab | Noun proper |
| לְדָוִ֔ד | of David | Preposition, noun proper masculine |
| לַעֲבָדִ֖ים | servants | Preposition, noun common masculine plural absolute |
| נֹשְׂאֵ֥י | bearing | Verb, Qal, participle (active) masculine plural common |
| מִנְחָֽה׃ | tribute | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | David also defeated the Moabites, made them lie down on the ground, and measured them off with a cord. He measured off with two lengths those to be put to death, and with one length those to be spared. So the Moabites became subject to David and brought him tribute. |
| KJV | And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. And so the Moabites became David’s servants, and brought gifts. |
| ASV | And he smote Moab, and measured them with the line, making them to lie down on the ground; and he measured two lines to put to death, and one full line to keep alive. And the Moabites became servants to David, and brought tribute. |
| YLT | And he smiteth Moab, and measureth them with a line, causing them to lie down on the earth, and he measureth two lines to put to death, and the fulness of the line to keep alive, and the Moabites are to David for servants, bearers of a present. |
| WEB | He defeated Moab, and measured them with the line, making them to lie down on the ground; and he measured two lines to put to death, and one full line to keep alive. The Moabites became servants to David, and brought tribute. |
| BBE | And he overcame the Moabites, and he had them measured with a line when they were stretched out on the earth; marking out two lines for death and one full line for life. So the Moabites became servants to David and gave him offerings. |
Where they part company is in the specific terms used for the actions against the Moabites.
The sentence features a main clause with multiple subordinate phrases detailing the actions taken against the Moabites.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמוֹאָב
verbנָכָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Samuel 8:2
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 — David's Victoriesgenerated
2 Samuel 8:2 describes how David defeated the Moabites, a significant enemy of Israel. This victory not only demonstrates David's military prowess but also establishes his authority over the region. The Moabites, once adversaries, are now subjects of David, bringing him tribute, which signifies their submission and the political dynamics of the time.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 24:17 | I see him, but not now; I behold him, but not near. A star will come forth from Jacob, and a scepter will arise from Israel. He will crush the skulls of Moab and strike down all the sons of Sheth. |
| 2 | Judges 3:29–30 | At that time they struck down about ten thousand Moabites, all robust and valiant men. Not one of them escaped. |
| 3 | 1 Samuel 14:47 | After Saul had assumed the kingship over Israel, he fought against all his enemies on every side—the Moabites, the Ammonites, the Edomites, the kings of Zobah, and the Philistines. Wherever he turned, he routed them. |
| 4 | Psalm 60:8 | Moab is My washbasin; upon Edom I toss My sandal; over Philistia I shout in triumph.” |
| 5 | Psalm 83:6 | the tents of Edom and the Ishmaelites, of Moab and the Hagrites, |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — מוֹאָב, mo.'Avgenerated
The term מוֹאָב (Moab) refers to both a person and a territory, specifically the descendants of Lot. It highlights the historical and cultural context of the Moabites, who were often in conflict with Israel. The name means 'of his father,' indicating the incestuous origins of Moab, and it appears in various biblical narratives, emphasizing their role as adversaries to Israel.
In this verse, the mention of Moab signifies not just a geographical location but a people that David has conquered. The Moabites' defeat is a crucial moment in establishing David's reign and the political landscape of the region.
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 finite verb וַיַּ֣ךְ (and he defeated) governs the entire verse, with several phrases detailing the actions taken against the Moabites. The structure emphasizes David's decisive actions and the subsequent measuring of the Moabites.
The sentence flows with a series of actions: defeating, measuring, and determining life or death, illustrating a clear sequence of military command and judgment.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּ֣ךְ as ἐπάταχεν (he struck), which conveys a similar sense of military action. This choice reflects a consistent understanding of David's authority and power over his enemies.
The Greek term used suggests a strong and forceful action, aligning with the narrative of David's conquests.
In plain words — the whole versegenerated
2 Samuel 8:2 tells us that David defeated the Moabites and measured them to determine who would live and who would die. This act made the Moabites subjects of David, and they began to bring him tribute, showing their submission.
Frequently Asked Questionsgenerated
Measuring the Moabites indicates David's authority to decide their fate, determining who would be killed and who would be spared.
The Moabites became subject to David after their defeat, which was a common practice in ancient warfare, leading to tribute and servitude.
Tribute signifies submission and acknowledgment of David's authority over the Moabites, reflecting the political dynamics of the time.
This verse highlights David's military successes and his establishment as a powerful king, setting the stage for his reign over Israel.
Reflection Questionsgenerated
- What can we learn about leadership from David's actions in this verse?
- How does the concept of tribute apply in modern contexts?
- What are the implications of measuring life and death in a leadership role?
- How do the historical conflicts with Moab shape our understanding of Israel's history?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights David's military actions and the significance of his victory over Moab, as seen in Bede's reflections.
"And he struck down Moab, and measured them with a line, aligning them to the ground, etc." [2 Samuel 8:2] What is written about David: "And he smote Moab,Early Church Fathers on 2 Samuel 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 8:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he smote Moab,.... He next went against that, and invaded it, the people of it being always troublesome and distressing to the children of Israel; and though the king of it had shown some favour
Read John Gill on 2 Samuel 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive.
Read Robert Jamieson on 2 Samuel 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe smote Moab; for although the king of Moab, out of hatred to Saul, pretended some kindness to David, and gave protection to his parents, ,4; yet the Moabites were perpetual and sworn enemies to the Israelites, who therefore were forbidden to admit them into the congregation of the Lord, and to seek their peace and prosperity, . And though God commanded them in their march to Canaan to spare the Moabites, ,19, yet afterwards they proved unthankful, and insolent, and fierce enemies to God and his people, ,24:17,18 Jude 3:14, &c.; , &c., and thereby provoked God to alter his course and carriage towards them. With a line, i. e. as with line, the particle as being oft understood, as 22:6 45:1.…
Read Matthew Poole on 2 Samuel 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 8:2 And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. And [so] the Moabites became David’ s servants, [and] brought gifts.Ver. 2. And he smote Moab, and measured them with a line.] He used this great severity against them, say the Rabbis, because they had treacherously slain his father and mother, whom he had left with them. Howsoever, the Moabites were ever bitter enemies to the Israelites. See Numbers 22:3. And measured them with a line.] As a carpenter marketh out with a line what he meaneth to hew off. Compare Isaiah 34:11. And with one full line to keep…
Read John Trapp on 2 Samuel 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) He smote Moab.—David’s former friendly relations with Moab (probably connected with his own descent from Ruth), are mentioned in 1 Samuel 22:3-4. The cause of his entire change of bearing towards them is not certainly known, but according to Jewish tradition the Moabites had proved false to their trust, and had put to death David’s father and mother. This is not unlikely, as his parents are never mentioned again after they were left in Moab. Others think that the Moabites had been guilty of some treachery towards David in his war with the Syrians and Ammonites. The two suppositions are quite consistent, and both may have been true. Many writers see in this conquest at least a partial…
Read Charles John Ellicott on 2 Samuel 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. And measured them with a line - even with two lines] It has been generally conjectured that David, after he had conquered Moab, consigned two-thirds of the inhabitants to the sword; but I think the text will bear a meaning much more reputable to that king. The first clause of the verse seems to determine the sense; he measured them with a line, casting them down to the ground-to put to death, and with one line to keep alive. Death seems here to be referred to the cities by way of metaphor; and, from this view of the subject we may conclude that two-thirds of the cities, that is, the strong places of Moab, were erased; and not having strong places to trust to, the text adds, So the…
Read AdamClarke on 2 Samuel 8 →CambridgeThe Cambridge Bible for Schools and Colleges2. casting them down to the ground] Making them lie down on the ground. The Moabite prisoners, doubtless only the fighting men, were ordered to lie down upon the ground in rows, which were measured with a measuring line. Two thirds of them were executed, and only the remaining third spared. Why David inflicted such terrible vengeance on a nation which had once received him and given his parents an asylum (1 Samuel 22:3-4) can only be conjectured. A Jewish tradition relates that the king of Moab betrayed his trust and murdered David’s parents. Possibly the Moabites may have been guilty of some special act of treachery in one of David’s wars with their neighbours the Ammonites or Edomites.…
Read Cambridge on 2 Samuel 8 →Albert Barnes1798–1870Barnes' Notes on the BibleDavid took great numbers of the Moabites prisoners of war, and made them lie down on the ground, and then divided them by a measuring line into three parts, putting two-thirds to death, and saving alive one-third.
Read Albert Barnes on 2 Samuel 8 →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
David also defeated the Moabites, made them lie down on the ground, and measured them off with a cord. He measured off with two lengths those to be put to death, and with one length those to be spared. So the Moabites became subject to David and brought him tribute.
He defeated Moab, and measured them with the line, making them to lie down on the ground; and he measured two lines to put to death, and one full line to keep alive. The Moabites became servants to David, and brought tribute.
David also defeated the Moabites, made them lie down on the ground, and measured them off with a cord. He measured off with two lengths those to be put to death, and with one length those to be spared. So the Moabites became subject to David and brought him tribute.
He defeated the Moabites. He made them lie on the ground and then used a rope to measure them off. He put two-thirds of them to death and spared the other third. The Moabites became David’s subjects and brought tribute.
Tyndale line
And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. And so the Moabites became David’s servants, and brought gifts.
And he smote Moab, and measured them with the line, making them to lie down on the ground; and he measured two lines to put to death, and one full line to keep alive. And the Moabites became servants to David, and brought tribute.
And he smote Moab, and measured them with the line, making them to lie down on the ground; and he measured two lines to put to death, and one full fine to keep alive. And the Moabites became servants to David, and brought presents.
And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines he measured to put to death, and with one full line to keep alive. And so the Moabites became David's servants, and brought gifts.
And hee smote Moab, and measured them with a corde, and cast them downe to the ground: he measured them with two cordes to put them to death, and with one full corde to keepe them aliue: so became the Moabites Dauids seruants, and brought giftes.
Strictly literal
And he smote the Moabites, and measured them with a line, making them lie down on the ground; and he measured two lines to put to death, and one full line to keep alive. And the Moabites became David's servants, [and] brought gifts.
And he smiteth Moab, and measureth them with a line, causing them to lie down on the earth, and he measureth two lines to put to death, and the fulness of the line to keep alive, and the Moabites are to David for servants, bearers of a present.
And he strikes Moab, and measures them with a line, causing them to lie down on the earth, and he measures two lines to put to death, and the fullness of the line to keep alive, and the Moabites are for servants to David, bearers of a present.
And he smote Moab, and measured them with a line, laying them down on the ground; and he measured with two lines to put to death, and with one full line to keep alive. And the Moabites became David's servants, bringing presents.
Then he defeated Moab and measured their men with a line by making them lie down on the ground. He measured off two lines to put to death, and one full line to keep alive. So the Moabites became servants to David and began to pay him tribute.
From the Latin
And he defeated Moab, and measured them with a line, casting them down to the earth: and he measured with two lines, one to put to death, and one to save alive: and Moab was made to serve David under tribute.
Simplified
David also defeated the Moabites. He made them lie down on the ground, and he measured them with a length of cord. He measured two lengths for those to be killed, and one cord length for those to be allowed to live. So he made them subject to him and required them to pay taxes.
And he overcame the Moabites, and he had them measured with a line when they were stretched out on the earth; marking out two lines for death and one full line for life. So the Moabites became servants to David and gave him offerings.
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 Dead Sea Scrolls largely agree in their wording, with the scrolls showing some restoration but maintaining the core elements of the verse. The Septuagint provides a close translation, indicating a shared understanding of the events described.
וַיַּ֣ךְ אֶת־ מוֹאָ֗ב וַֽיְמַדְּדֵ֤ם בַּחֶ֙בֶל֙ הַשְׁכֵּ֣ב אוֹתָ֣ם אַ֔רְצָה וַיְמַדֵּ֤ד שְׁנֵֽי־ חֲבָלִים֙ לְהָמִ֔ית וּמְלֹ֥א הַחֶ֖בֶל לְהַחֲי֑וֹת וַתְּהִ֤י מוֹאָב֙ לְדָוִ֔ד לַעֲבָדִ֖ים נֹשְׂאֵ֥י מִנְחָֽה׃
20 of the 21 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.
[ויך] [את] [מואב] [וימדד׳ם] [בחבל] [השכב] אות׳ם ארץ ומדד [שני] [חבלים] [להמית] [ומלא] [החבל] [השלישי] [להחיות] ויהיו [מואב] [לדויד] [לעבדים] [נושאי] [מנחה]
1 word on the leather — 3 partly restored, 18 supplied entire by an editor.
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 Samuel 8:2
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.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
מָדַד (madad) is a Hebrew verb meaning to measure or stretch. It encompasses various forms, including measuring length or distance, extending, and being measured. The word appears in different contexts, such as dry measures and figurative uses related to waters and requital. Notably, it can also refer to the act of extending oneself, as seen in its usage in the Old Testament.
מָדַד 53 vb. measure
Qal
measure of length, distance
of dry measure
fig. of measuring waters; of requital
Niph. be measured
Pi.
extend, continue (= make extent or continuation)
measure, measure off
Po. measured
Hithpo. measured (= extended, stretched) himself upon the boy
base
H4058 מָדַד measure .. measure of length, distance
. of dry measure
. fig. of measuring waters; of requital
. be measured
. . extend, continue (= make extent or continuation)
. measure, measure off
. measured
. measured (= extended, stretched) himself upon the boy
4058 madad maw-dad'
a primitive root: properly, to stretch; by implication, to
measure (as if by stretching a line); figuratively, to be
extended:--measure, mete, stretch self.
מָדַד (ma.dad) — to measure.
1) to measure, stretch
1a) (Qal) to measure
1b) (Niphal) to be measured
1c) (Piel)
1c1) to extend, continue
1c2) to measure, measure off
1d) (Po) measured
1e) (Hithpolel) to extend oneself, stretch oneself
Also means: mid.dad (מָדַד "to extend" H4059)
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3mp
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
lin (qaw, chebhel): Usually of a measuring line, as Jer 31:39; Eze 47:3; Zec 1:16 (qaw); Ps 78:55; Am 7:17; Zec 2:1 (chebhel). Other Hebrew words mean simply a cord or thread (Jos 2:18,21; 1Ki 7:15; Eze 40:3). In Ps 19:4 (qaw, "Their line is gone out through all the earth"), the reference is probably still to measurement (the heaven as spanning and…
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3mp — Particle · suffixHTo/Sp3mp
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs | Suff — Noun common feminine singular absolute · suffixHNcfsa/Sd
מָדַד (madad) is a Hebrew verb meaning to measure or stretch. It encompasses various forms, including measuring length or distance, extending, and being measured. The word appears in different contexts, such as dry measures and figurative uses related to waters and requital. Notably, it can also refer to the act of extending oneself, as seen in its usage in the Old Testament.
מָדַד 53 vb. measure
Qal
measure of length, distance
of dry measure
fig. of measuring waters; of requital
Niph. be measured
Pi.
extend, continue (= make extent or continuation)
measure, measure off
Po. measured
Hithpo. measured (= extended, stretched) himself upon the boy
base
H4058 מָדַד measure .. measure of length, distance
. of dry measure
. fig. of measuring waters; of requital
. be measured
. . extend, continue (= make extent or continuation)
. measure, measure off
. measured
. measured (= extended, stretched) himself upon the boy
4058 madad maw-dad'
a primitive root: properly, to stretch; by implication, to
measure (as if by stretching a line); figuratively, to be
extended:--measure, mete, stretch self.
מָדַד (ma.dad) — to measure.
1) to measure, stretch
1a) (Qal) to measure
1b) (Niphal) to be measured
1c) (Piel)
1c1) to extend, continue
1c2) to measure, measure off
1d) (Po) measured
1e) (Hithpolel) to extend oneself, stretch oneself
Also means: mid.dad (מָדַד "to extend" H4059)
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — Noun common · both dual constructHNcbdc
too.
See NUMBER.
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
N-cp — Noun common · both plural absoluteHNcbpa
Lines
Were used for measuring and dividing land; and hence the word came to denote a portion or inheritance measured out; a possession (Ps. 16:6).
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
מְלֹא (melo') refers to 'fulness' or 'that which fills.' It encompasses various meanings, including a handful, mass, or multitude. The term appears in contexts that highlight both literal and figurative senses of fullness, such as in Ezekiel 41:8. There are no significant disagreements among the lexicons regarding its meanings.
מְלֹא, [מְלוֹא] n.m. fulness, that which fills
fulness of hand (= handful)
mass of shepherds; multitude of nations
base
H4393 מְלֹא, מְלוֹא fulness, that which fills
4393 mlo' mel-o'
rarely mlowf {mel-o'}; or mlow (Ezekiel 41:8), {mel-o'}; from
4390; fulness (literally or figuratively):--X all along, X
all that is (there-)in, fill, (X that whereof...was) full,
fulness, (hand- )full, multitude.
see HEBREW for 04390
מְלֹא (me.lo) — fullness.
1) fulness, that which fills
1a) fulness, handful
1b) mass, multitude
1c) fulness, that which fills, entire contents
1d) full length, full line
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
(qaw, qeweh): The usual meaning is simply line, rope or cord, in Isa 28:10,13, but the line was used for measurement, as is evident from such passages as 1Ki 7:23; Job 38:5; Jer 31:39. Whether the line for measuring had a definite length or not we have no means of knowing. In Isa 44:13 it refers to the line used by the carpenter in marking the timber on which he is working, and in Zec 1:16 it refers to the builder's line.
Figuratively: It signifies destruction, or a portion of something marked off by line for destruction, as in
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
Prep | N-proper — Preposition · noun proper masculineHR/Npm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular absoluteHNcfsa
trib'-ut (mac, "tribute," really meaning "forced laborers," "labor gang" (1Ki 4:6; 9:15,21); also "forced service," "serfdom"; possibly "forced payment" is meant in Es 10:1; the idea contained in the modern word is better given by middah (Ezr 6:8; Ne 5:4)): Words used only of the duty levied for Yahweh on acquired spoils are mekhec, "assessment" (Nu 31:28,37,38,39,40,41), belo, "excise" (Ezr 4:13,10; Ne 7:24), massa', "burden" (2Ch 17:11), and `onesh, "fine" or…
Tribute
A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the “didrachma,” the “half-shekel,” as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax.
The chief biblical facts connected with the payment of tribute have been already given under TAXES. The tribute (money) mentioned in (Matthew 17:24,25) was the half shekel (worth from 25 to 27 cents) applied to defray the general expenses of the temple. After the destruction of the temple this was sequestrated by Vespasian and his successors and transferred to the temple of the Capitoline Jupiter. This "tribute" of (Matthew 17:24) must not be confounded with the tribute paid to the Roman emperor. (Matthew 22:17) The temple rate, though resting on an ancient precedent-- (Exodus 30:13) --was as above a fixed annual tribute of comparatively late origin.
Every Jew throughout the world was required to pay an annual tribute or capitation-tax of half a shekel, about twenty-five cents, in acknowledgment of God’s sovereignty and for the maintenance of the temple service, Ex 30:12-15. It was with reference to this that Christ says, in effect, Mt 17:25,26, "If this tribute be levied in the name of The Father, then I, The Son, am free."
In other New Testament passages, tribute means the tax levied by the Romans. On the question of paying tribute to foreigners and idolaters, Mt 22:16-22, Christ gave a reply which neither party could stigmatize as rebellious, or as unpatriotic and irreligious. By themselves using Caesar’s currency, both parties acknowledged the fact of his supremacy.…