Amos 1:10 — Word Study
WLCוְשִׁלַּ֥חְתִּי אֵ֖שׁ בְּח֣וֹמַת צֹ֑ר וְאָכְלָ֖ה אַרְמְנֹתֶֽיהָ׃ פ
BSASo I will sendshâlach [dispatch, cause to go] fireʼêsh [burning, flame] upon the wallschôwmâh [fortifications, strongholds] of TyreTsôr [a major Phoenician city] to consumeʼâkal [devour, utterly destroy] its citadelsʼarmôwn [high palaces, strong fortresses]
| Greek | English | Parsing |
|---|---|---|
| וְשִׁלַּ֥חְתִּי | and I will send forth | Verb, Piel, sequential perfect first person common singular |
| אֵ֖שׁ | a fire | Noun common, both singular absolute |
| בְּח֣וֹמַת | on [the] wall of | Preposition, noun common feminine singular construct |
| צֹ֑ר | Tyre | Noun proper |
| וְאָכְלָ֖ה | and it will consume | Verb, Qal, sequential perfect third person feminine singular |
| אַרְמְנֹתֶֽיהָ׃ פ | fortresses its | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I will send fire upon the walls of Tyre to consume its citadels.” |
| KJV | But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof. |
| ASV | But I will send a fire on the wall of Tyre, and it shall devour the palaces thereof. |
| YLT | And I have sent a fire against the wall of Tyre, And it hath consumed her palaces. |
| WEB | but I will send a fire on the wall of Tyre, and it will devour its palaces.” |
| BBE | And I will send a fire on the wall of Tyre, burning up its great houses. |
Where they part company is in the interpretation of אֵ֖שׁ — see How Translations Differ.
The main clause is followed by a prepositional phrase that specifies the location and a noun phrase that identifies what is to be consumed, showing a clear structure of action and consequence.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbשָׁלַח
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 — Amos 1:10
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 — Judgment Against Tyregenerated
Amos 1:10 is part of a series of judgments pronounced by the LORD through Amos against various nations. In this verse, God specifically addresses Tyre for its transgressions, indicating that fire will be sent upon its walls to consume its strongholds. This reflects the broader theme of divine retribution against nations that have acted unjustly, as seen in the preceding and following verses, such as Amos 1:9 and Amos 1:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 1:4–7 | So I will send fire upon the house of Hazael to consume the citadels of Ben-hadad. |
| 2 | Ezekiel 26:12 | They will plunder your wealth and pillage your merchandise. They will demolish your walls, tear down your beautiful homes, and throw your stones and timber and soil into the water. |
| 3 | Zechariah 9:4 | Behold, the Lord will impoverish her and cast her wealth into the sea, and she will be consumed by fire. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שִׁלַּ֥חְתִּי, ve.shi.Lach.tigenerated
The verb שָׁלַח (shalach) means 'to send' and is used here in the Piel stem, indicating an active sending forth. This form emphasizes the deliberate action of dispatching fire, which carries a sense of urgency and intent.
In this context, the use of the first person common singular indicates that it is the LORD Himself who will execute this judgment. The word's wide range of applications includes sending away, stretching out, or letting go, but here it is specifically about sending fire as a means of divine judgment.
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 שִׁלַּ֥חְתִּי governs the main clause, indicating the action of sending. The structure includes a prepositional phrase בְּח֣וֹמַת that specifies where the fire will be sent, and a noun phrase אַרְמְנֹתֶֽיהָ that identifies what will be consumed.
The Hebrew word order places emphasis on the action of sending fire first, followed by the location and the object of destruction, which is typical in prophetic announcements to highlight the severity of the judgment.
Septuagint Backgroundgenerated
The Septuagint translates שִׁלַּ֥חְתִּי as ἐχαποστελῶ, which means 'I will send away'. This choice indicates a direct action of sending, similar to the Hebrew, but with a slight nuance that emphasizes the act of dispatching.
The Greek word πῦρ for אֵ֖שׁ maintains the same meaning of fire, aligning closely with the Hebrew context of divine judgment.
In plain words — the whole versegenerated
Amos 1:10 conveys God's message of judgment against Tyre, stating that He will send fire upon its walls to destroy its strongholds. This reflects the seriousness of Tyre's actions and God's response to their transgressions.
Frequently Asked Questionsgenerated
It signifies divine judgment and destruction against Tyre for its wrongdoings, indicating that God will act decisively against those who have committed injustices.
Tyre is judged for delivering up a congregation of exiles to Edom and breaking a covenant of brotherhood, as mentioned in the preceding verses.
The walls represent the city's defenses and strength. Sending fire upon them symbolizes the complete destruction of Tyre's security and power.
This verse is part of a larger prophetic message where God pronounces judgment on various nations, emphasizing His sovereignty and the consequences of sin.
Reflection Questionsgenerated
- What does the concept of God sending fire reveal about His character and justice?
- How can we understand the significance of judgment in our own lives today?
- In what ways can we reflect on our actions and their consequences in light of God's warnings?
- How does this verse challenge us to consider our relationships and commitments to others?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Amos 1:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I will send a fire on the wall of Tyrus,.... An enemy to destroy the walls of it: this was done either by Shalmaneser king of the Assyrians, in the times of Eulaeus king of the Tyrians, of whose
Read John Gill on Amos 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I will send a fire on the wall of Tyrus, which shall devour the palaces thereof. But I will send a fire on the wall of Tyrus - (cf.
Read Robert Jamieson on Amos 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 1:10 But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.Ver. 10. Therefore I will send a fire upon the walls of Tyrus] This was fulfilled shortly after in the war that Shalmaneser waged against the Tyrians, whereof see Joseph. lib. ix. chap. 14. Or in Nebuchadnezzar’ s war with them, whereof read Ezekiel 29:18 Jeremiah 27:3; Jeremiah 47:4. Joseph. cont. Apion, lib. 2. Or Alexander’ s, Curt. lib. 4; Justin. lib. 11. It is good for men to tremble at God’ s judgments while they hang in the threatenings, as Josiah did; and not to tempt the Spirit of the Lord, as Ananias and Sapphira did, Acts 5:9, by putting it to the proof, whether he will be dicti sui…
Read John Trapp on Amos 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. I will send a fire on the wall of Tyrus] The destructive fire or siege by Nebuchadnezzar, which lasted thirteen years, and ended in the destruction of this ancient city; see on Ezekiel, Ezekiel 26:7-14, as above. It was finally ruined by Alexander, and is now only a place for a few poor fishermen to spread their nets upon.
Read AdamClarke on Amos 1 →CambridgeThe Cambridge Bible for Schools and Colleges9–10. Tyre, the great commercial city of the North, next receives her doom from the prophet’s lips. Tyre, as the most important of the Phoenician cities, is taken as representing Phoenicia generally. For defensive purposes Tyre was strongly fortified; but the Phoenicians were not an aggressive people: they were devoted to commerce: Tyre was a ‘mart of nations’ (Isaiah 23:3), a centre of trade by land as well as by sea (see the striking picture of the variety and extent of Tyrian commerce in Ezekiel 27); hence her relations with the Hebrews, as with her neighbours generally, were peaceful. The Tyrians were also celebrated for skill in artistic work: Hiram, king of Tyre, sent Tyrian workmen…
Read Cambridge on Amos 1 →Albert Barnes1798–1870Barnes' Notes on the BibleI will send a fire upon the wall of Tyre - Tyre had long ere this become tributary to Assyria.
Read Albert Barnes on Amos 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9, 10. The sin and punishment of Phoenicia. Tyrus [“Tyre”] — The most important of the cities of Phoenicia, representing here the entire nation (see on Joe 3:4; Zechariah 9:2). The crime condemned is similar to that of Philistia.
Read Daniel Denison Whedon on Amos 1 →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
So I will send fire upon the walls of Tyre to consume its citadels.”
but I will send a fire on the wall of Tyre, and it will devour its palaces.”
So I will send fire upon the walls of Tyre to consume its citadels.”
So I will set fire to Tyre’s city wall; fire will consume her fortresses.”
Tyndale line
But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.
But I will send a fire on the wall of Tyre, and it shall devour the palaces thereof.
but I will send a fire on the wall of Tyre, and it shall devour the palaces thereof.
But I will send a fire on the wall of Tyre, which shall devour its palaces:
Therefore wil I send a fire vpon ye walles of Tyrus, and it shall deuoure the palaces thereof.
Strictly literal
And I will send a fire on the wall of Tyre, and it shall devour the palaces thereof.
And I have sent a fire against the wall of Tyre, And it hath consumed her palaces.
And I have sent a fire against the wall of Tyre, || And it has consumed her palaces.”
And I will send a fire against the walls of Tyre, which shall devour her palaces.
I will send fire on the walls of Tyre, and it will devour her fortresses.”
From the Latin
And I will send a fire upon the wall of Tyre, and it shall devour the houses thereof.
Simplified
So I will send down fire on the walls of Tyre and burn up its fortresses.
And I will send a fire on the wall of Tyre, burning up its great houses.
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 reads: וְשִׁלַּ֥חְתִּי אֵ֖שׁ בְּח֣וֹמַת צֹ֑ר וְאָכְלָ֖ה אַרְמְנֹתֶֽיהָ׃. The Septuagint matches all six words, indicating agreement in the core message. The Dead Sea Scrolls show some words supplied by editors, but the essential meaning remains intact.
וְשִׁלַּ֥חְתִּי אֵ֖שׁ בְּח֣וֹמַת צֹ֑ר וְאָכְלָ֖ה אַרְמְנֹתֶֽיהָ׃ פ
6 of the 6 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.
[ושלחתי] [אש] [בחומת] [צר] [ואכלה] [ארמנתי׳ה]
nothing on the leather here — 6 supplied entire by an editor.
[ושלחתי] [אש] בחומת צר [ואכלה] [ארמנתי׳ה]
2 words on the leather — 4 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 Amos 1:10
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
צֹר (tsor) refers to Tyre, a well-known Phoenician city located on the Mediterranean coast. The word is associated with the meaning of 'rock' and is linked to the Hebrew word for rock, צור (tsur). The entries consistently identify it as a proper noun and a significant location in ancient Palestine.
צֹר, צוֹר n.pr.loc. Tyre, famous Phoenician city
base
H6865 צֹר, צוֹר Tyre, famous Phoenician city
6865 Tsor tsore
or Tsowr {tsore}; the same as 6864; a rock; Tsor, a place in
Palestine:--Tyre, Tyrus.
see HEBREW for 06864
צֹר (tsor) — Tyre.
§ Tyre or Tyrus = "a rock"
the Phoenician city on the Mediterranean coast
N-proper — Noun properHNpl
tir (tsowr. tsor, "rock"' Turos, "Tyrus"; modern Sur):
1. Physical Features:
The most noted of the Phoenician cities situated on the coast, lat. 33ø 17 minutes, about 20 miles South of Sidon and about 35 North of Carmel. The date of its foundation is uncertain, but it was later than that of Sidon. It is mentioned in the travels of the Egyptian Mohar, dating probably from the 14th century BC, and in the Tell el-Amarna Letters of about the same period. Herodotus describes the temple of Hercules at Tyre and says it was built 2,300 years before his time, which would carry back the beginning of the city to more than 2700 BC. It was a double city, one part on an island, a short distance from the shore, and the other on the mainland opposite. The island city had two harbors, connected by a canal, one looking North and the other South. The island was rocky and the city was fortitled on the land…
Tyre
A rock, now es-Sur; an ancient Phoenician city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious history. The commerce of the whole world was gathered into the warehouses of Tyre. “Tyrian merchants were the first who ventured to navigate the Mediterranean waters; and they founded their colonies on the coasts and neighbouring islands of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage and other places, in Sicily and Corsica, in Spain at Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz)” (Driver’s Isaiah). In the time of David a friendly alliance was entered into between the Hebrews and the Tyrians, who were long ruled over by their native kings (2 Sam. 5:11;
(a rock), a celebrated commercial city of Phoenicia, on the coast of the Mediterranean. Its Hebrew name, Tzor , signifies a rock; which well agrees with the site of Sur , the modern town, on a rocky peninsula, formerly an island. There is no doubt that, previous to the siege of the city by Alexander the Great, Tyre was situated on an island; but, according to the tradition of the inhabitants, there was a city on the mainland before there was a city on the island; and the tradition receives some color from the name of Palaetyrus, or Old Tyre, which was borne in Greek times by a city on the continent, thirty stadia to the south. Notices in the Bible . --In the Bible Tyre is named for the first time in the of Joshua, ch. (Joshua 19:29) where it is adverted to as a fortified city (in the Authorized Version "the strong city") in…
Tyrus, strength; rock; sharp
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-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
אַרְמוֹן (armown) refers to a citadel, castle, or palace, indicating a structure that is elevated or fortified. This term is primarily found in the prophetic books of the Old Testament, particularly in Amos and Jeremiah, and it is noted that it was not used before the royal period. The entries consistently emphasize its meanings related to fortifications and royal residences.
אַרְמוֹן n.m. citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
base
H759 אַרְמוֹן citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
759 'armown ar-mone'
from an unused root (meaning to be elevated); a citadel (from
its height):--castle, palace. Compare 2038.
see HEBREW for 02038
אַרְמוֹן (ar.mon) — citadel: palace.
: palace
citadel, palace, fortress
Also means: ar.mon (אַרְמוֹן ": fortress" H0759H)
אַרְמוֹן (ar.mon) — citadel: fortress.
: palace
citadel, palace, fortress
A sub-meaning of ar.mon (אַרְמוֹן ": palace" H0759)
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3fs