Daniel 11:45 — Word Study
WLCוְיִטַּע֙ אָהֳלֶ֣י אַפַּדְנ֔וֹ בֵּ֥ין יַמִּ֖ים לְהַר־ צְבִי־ קֹ֑דֶשׁ וּבָא֙ עַד־ קִצּ֔וֹ וְאֵ֥ין עוֹזֵ֖ר לֽוֹ׃
BSAHe will pitchnâṭaʻ▸ [plant, establish] his royalʼappeden△ [luxurious, grand] tentsʼôhel [tabernacles, palaces] betweenbêyn [in the midst of] the seayâm [the Mediterranean, a large body of water] and the beautifultsᵉbîy [glorious, lovely] holyqôdesh [set-apart, sacred] mountainhar [hill] but he will meetbôwʼ [come to, arrive at] his endqêts [conclusion, extremity] with no oneʼayin [none, nothing] to helpʻâzar [assist, aid]
| Greek | English | Parsing |
|---|---|---|
| וְיִטַּע֙ | so he may pitch | Conjunction, verb qal third person masculine singular |
| אָהֳלֶ֣י | [the] tents of | Noun common, masculine plural construct |
| אַפַּדְנ֔וֹ | palace his | Noun common masculine singular construct, suffix |
| בֵּ֥ין | between | Prep |
| יַמִּ֖ים | [the] seas | Noun common, masculine plural absolute |
| לְהַר־ | and [the] mountain of | Preposition, noun common masculine singular construct |
| צְבִי־ | [the] beauty of | Noun common, masculine singular construct |
| קֹ֑דֶשׁ | holiness | Noun common, masculine singular absolute |
| וּבָא֙ | and he will come | Verb, Qal, sequential perfect third person masculine singular |
| עַד־ | to | Preposition |
| קִצּ֔וֹ | end his | Noun common masculine singular construct, suffix |
| וְאֵ֥ין | and not | Conjunction, noun common masculine singular construct |
| עוֹזֵ֖ר | a helper | Verb, Qal, participle (active) masculine singular |
| לֽוֹ׃ | [will belong] to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He will pitch his royal tents between the sea and the beautiful holy mountain, but he will meet his end with no one to help him. |
| KJV | And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. |
| ASV | And he shall plant the tents of his palace between the sea and the glorious holy mountain; yet he shall come to his end, and none shall help him. |
| YLT | and he planteth the tents of his palace between the seas and the holy desirable mountain, and hath come unto his end, and there is no helper to him. |
| WEB | He will plant the tents of his palace between the sea and the glorious holy mountain; yet he will come to his end, and no one will help him. |
| BBE | He will put the tents of his great house between the sea and the beautiful holy mountain: but he will come to his end with no helper. |
All translations agree on the key elements of the verse, particularly the act of pitching tents and the ultimate fate of the ruler.
The sentence is structured with a main clause followed by prepositional phrases and a contrasting clause, emphasizing the ruler's actions and fate.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָזַר
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 11:45
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Fate of the Kinggenerated
Daniel 11:45 describes a powerful ruler's actions as he sets up his royal tents between significant geographical markers, indicating his authority and ambition. However, the verse starkly contrasts this power with his inevitable downfall, emphasizing the theme of transient power and the ultimate lack of support in his demise. This narrative aligns with the broader context of Daniel's prophecies regarding the rise and fall of empires, as seen in earlier verses of this chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joel 2:20 | The northern army I will drive away from you, banishing it to a barren and desolate land, its front ranks into the Eastern Sea, and its rear guard into the Western Sea. And its stench will rise; its foul odor will ascend. For He has done great things. |
| 2 | Zechariah 14:8 | And on that day living water will flow out from Jerusalem, half of it toward the Eastern Sea and the other half toward the Western Sea, in summer and winter alike. |
| 3 | Daniel 11:16–41 | The invader will do as he pleases, and no one will stand against him. He will establish himself in the Beautiful Land, with destruction in his hand. |
| 4 | Psalm 48:2 | Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King. |
| 5 | Isaiah 2:2 | In the last days the mountain of the house of the LORD will be established as the chief of the mountains; it will be raised above the hills, and all nations will stream to it. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — וְיִטַּע֙, ve.yi.Ta'generated
The verb נָטַע (nata`) means to plant or establish, conveying a sense of permanence or authority. In this context, it indicates the act of setting up royal tents, symbolizing the ruler's claim over the territory.
The parsing as a third person masculine singular verb in the qal form suggests a straightforward action taken by the subject. The amplification of this word as 'plant, establish' highlights the intentionality behind the act of setting up his royal presence.
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 יִטַּע֙ governs the main clause, indicating the action of pitching tents. This action is followed by a series of prepositional phrases that provide context regarding the location and significance of the tents.
The structure emphasizes the contrast between the ruler's establishment of power and the subsequent clause detailing his end, highlighting the inevitability of his downfall.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb וְיִטַּע֙ is rendered as στήσει (stēsei), which means 'he will establish.' This choice suggests a focus on the act of establishing authority rather than merely pitching tents, indicating a broader interpretation of the ruler's intent.
This translation aligns with the overall theme of establishment and power, but it also introduces a nuance of permanence that the Hebrew may not fully convey.
In plain words — the whole versegenerated
Daniel 11:45 tells us that a powerful ruler will set up his royal tents between the sea and a beautiful holy mountain. However, despite his strength, he will ultimately face his end without anyone to help him, emphasizing the fleeting nature of power.
Frequently Asked Questionsgenerated
It signifies the ruler's establishment of authority and presence in a strategic location, symbolizing power and control.
The holy mountain represents a place of spiritual significance, contrasting the ruler's earthly ambitions with divine authority.
This suggests that despite his power, he will find himself isolated in his downfall, highlighting the theme of vulnerability in leadership.
It reflects the recurring theme in Daniel of the rise and fall of rulers, emphasizing that ultimate power belongs to God.
Reflection Questionsgenerated
- What does this verse teach about the nature of power and authority?
- In what ways can we see the theme of isolation in our own lives?
- How can understanding the fate of this ruler inform our perspective on leadership?
- What parallels can we draw between this verse and current events or leaders we see today?
The early church on this verse — how the Fathers read it
The commentary from Ishodad of Merv interprets this verse, noting the ruler's actions and ultimate fate as a significant point in the narrative.
“He shall pitch his palatial tents in a plain, between the sea of Soph and the mountain,” where Moses ascended; “he shall pitch his tent there,” that is, he will die there.Early Church Fathers on Daniel 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 11:45 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he shall plant the tabernacles of his palace,.... Or "pavilion" (c); the tents for his princes and generals that come with him; which shall be placed about his own, and where he will think
Read John Gill on Daniel 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
Read Robert Jamieson on Daniel 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBetween the seas; the Euxine and Mediterranean. at Constantinople, and even to the Red Sea; in the glorious holy mountain, in the church of Christ eastern: so the Turk. Or in the western seas, the Mediterranean and Adriatic: so the pope, reaching to the western ocean. Both antichrists, one without, and the other within the temple of God.
Read Matthew Poole on Daniel 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 11:45 And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.Ver. 45. And he shall plant the tabernacles of his palace,] i.e., He shall pitch his tent-royal (in token of full power given to his captains Lysias and the rest) in Emmaus, near to Jerusalem, to keep the Jews in subjection. Between the seas.] The Dead Sea and the Medditerranean Sea, which are the bounds of Judea, called here the glorious holy mountain. Yet he shall come to his end.] A loathsome and lamentable one. See 1Ma 6:8 2Ma 9:5-12 not so much because he would have spoiled the temple of Diana, but because he did spoil the…
Read John Trapp on Daniel 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(45) He shall plant . . .—For a similar prophecy, comp. Jeremiah 43:10 (where see the Targum). The king is here represented as halting while a palatial tent is being erected for him. The word “palace” is omitted by the LXX., and simply transliterated “Apedno” by St. Jerome and Theodotion, as if it were a proper name. Between the seas—i.e., between the Mediterranean and the Dead Sea. The glorious holy mountain.—Literally, The mountain of the holy ornament, generally explained to be Mount Zion. (Comp. Psalms 48:2.) This he threatens, as once did the Assyrian (comp. Isaiah 10:32-34), but without success. He shall come to his end.—It is to be remarked that the end of this king is placed in the…
Read Charles John Ellicott on Daniel 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 45. He shalt plant the tabernacles] He shall make a last stand in Judea, and there shall his power be smitten. He shall come to his end, and none shall help him] All his confederate and tributary kingdoms, states, and provinces shall desert him, and leave that government to come to a shameful end. IN the interpretation of this chapter I have generally followed Bp. Newton, in his most excellent Dissertations on the Prophecies, consulting other eminent authors occasionally. From the beginning of the chapter Daniel 11:1 to the end of Da 11:30 all is very clear and plain, relative to the Grecian, Syrian, and Egyptian histories; from the thirty-first verse to the end, Daniel 11:31-45 the…
Read AdamClarke on Daniel 11 →
CambridgeThe Cambridge Bible for Schools and Colleges45. plant] viz. as a tree: fig. for fix. A late usage: cf. Ecclesiastes 12:11; and see Levy, NHWB[392] iii. 380. [392] HWB. M. Levy, Neuhebräisches und Chaldäisches Wörterbuch, 1876–89.the tents of his palace] the large and sumptuous tent, or collection of tents, which would form naturally the headquarters of an oriental king[393]. The word for ‘palace’ (appéden) occurs only here in the O.T.: it is a Persian word, denoting properly a large hall or throne-room (see on Daniel 8:1). From Persian it passed into Aramaic,—it is used in the Targ. of Jeremiah 43:10 of the ‘royal pavilion’ which Nebuchadnezzar was to erect in Egypt,—and occurs frequently in Syriac in the sense of ‘palace.’ The…
Read Cambridge on Daniel 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd he shall plant the tabernacles of his palace - The loyal tents; the military tents of himself and his court.
Read Albert Barnes on Daniel 11 →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
He will pitch his royal tents between the sea and the beautiful holy mountain, but he will meet his end with no one to help him.
He will plant the tents of his palace between the sea and the glorious holy mountain; yet he will come to his end, and no one will help him.
He will pitch his royal tents between the sea and the beautiful holy mountain, but he will meet his end with no one to help him.
He will pitch his royal tents between the seas toward the beautiful holy mountain. But he will come to his end, with no one to help him.
Tyndale line
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
And he shall plant the tents of his palace between the sea and the glorious holy mountain; yet he shall come to his end, and none shall help him.
And he shall plant the tents of his palace between the sea and the glorious holy mountain; yet he shall come to his end, and none shall help him.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain: yet he shall come to his end, and none shall help him.
And he shall plant the tabernacles of his palace betweene the seas in the glorious and holy mountaine, yet he shall come to his end, and none shall helpe him.
Strictly literal
And he shall plant the tents of his palace between the sea and the mountain of holy beauty; and he shall come to his end, and there shall be none to help him.
and he planteth the tents of his palace between the seas and the holy desirable mountain, and hath come unto his end, and there is no helper to him.
and he plants the tents of his palace between the seas and the holy desirable mountain, and has come to his end, and there is no helper to him.”
And he will pitch the tents of his palace between seas and the glorious holy mountain; and he will come to his end, without one to help him.
He will set up the tent of his royal residence between the seas and the mountain of the beauty of holiness. He will come to his end, and there will be no helper for him.
From the Latin
And he shall fix his tabernacle Apadno between the seas, upon a glorious and holy mountain: and he shall come even to the top thereof, and none shall help him.
Simplified
He will set up his royal camp between the sea and the beautiful holy mountain. But he will die with no one to help him.
He will put the tents of his great house between the sea and the beautiful holy mountain: but he will come to his end with no helper.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 13 of the 14 words matched. This indicates a strong consistency in the transmission of this verse across these ancient texts.
וְיִטַּע֙ אָהֳלֶ֣י אַפַּדְנ֔וֹ בֵּ֥ין יַמִּ֖ים לְהַר־ צְבִי־ קֹ֑דֶשׁ וּבָא֙ עַד־ קִצּ֔וֹ וְאֵ֥ין עוֹזֵ֖ר לֽוֹ׃
13 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 11:45
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.
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
pich: The translation of the noun kopher, and the verb kaphar, in Ge 6:14 and of the noun zepheth, in Ex 2:3; Isa 34:9. In Ge 6:14 the words are the ordinary forms for "covering," "cover," so that the translation "pitch" is largely guesswork, aided by the Septuagint, which reads asphaltos, "bitumen," here, and by the fact that pitch is a usual "covering" for vessels. The meaning of zepheth, however, is fixed by the obvious Dead Sea imagery of Isa 34:9-15--the streams and land of Edom are to become burning bitumen, like the sites of Sodom and Gomorrah. In Ex 2:3 zepheth…
Pitch
(Gen. 6:14), asphalt or bitumen in its soft state, called “slime” (Gen. 11:3; 14:10; Ex. 2:3), found in pits near the Dead Sea (q.v.). It was used for various purposes, as the coating of the outside of vessels and in building. Allusion is made in Isa. 34:9 to its inflammable character. (See SLIME.)
The three Hebrew words so translated all represent the same object, viz., mineral pitch or asphalt in its different aspects. Asphalt is an opaque, inflammable substance which bubbles up from subterranean fountains in a liquid state, and hardens by exposure to the air, but readily melts under the influence of heat. In the latter state it is very tenacious, and was used as a cement in lieu of mortar in Babylonia ((Genesis 11:3) as well as for coating the outside of vessels, (Genesis 6:14) and particularly for making the papyrus boats of the Egyptians water-tight. (Exodus 2:3) The jews and Arabians got their supply in large quantities from the Dead Sea, which hence received its classical name of Lacus Asphaltites .
Ge 6:14 Ex 2:3, translated "slime" in Ge 11:3 14:10, is properly bitumen or asphaltum, anciently found on and near the Dead Sea, which was hence called the lake Asphaltities. It abounded in the vicinity of Babylon, and was used as fuel. The ark of Noah and that of Moses were rendered waterproof by it; and the bricks of the tower of Babel were cemented with it. It is commonly found in a solid state; but being liquefied by heat, and used as a mortar, it becomes as hard as the rocks it cements together. It is still thrown up by earthquakes from the bottom of the Dead Sea, and floats to the shore sometimes in large masses. See SEA 3.
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אַפֶּ֫דֶן (*'appeden*) refers to a palace or pavilion, likely derived from a foreign language. It appears in the context of Daniel 11:45, where it describes the palace of Antiochus Epiphanes.
[אַפֶּ֫דֶן] n.[m.] palace Dn 11:45, of the ‘king of the north,’ i.e. Antiochus Epiphanes.
ref
H643 אַפֶּ֫דֶן
643 'appeden ap-peh'-den
apparently of foreign derivation; a pavilion or
palace-tent:--palace.
אַפֶּ֫דֶן (ap.pe.den) — palace.
palace
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-mp — Noun common · masculine plural absoluteHNcmpa
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צְבִי (tsbiy) has two primary meanings: beauty or honor, and gazelle. It is derived from a root meaning prominence or splendor. The word encompasses concepts of beauty and glory, as well as referring to the gazelle, known for its gracefulness. The lexicons do not indicate any significant disagreement regarding its meanings.
צְבִי n.m. beauty, honour
base
צְבִי n.m. gazelle
base
H6643a צְבִי beauty, honour H6643b צְבִי gazelle
6643 tsbiy tseb-ee'
from 6638 in the sense of prominence; splendor (as
conspicuous); also a gazelle (as beautiful):--beautiful(-ty),
glorious (-ry), goodly, pleasant, roe(-buck).
see HEBREW for 06638
צְבִי (tse.vi) — beauty.
1) beauty, glory, honour
1a) beauty, decoration
1b) honour
צְבִי (tse.vi) — gazelle.
1) roebuck, gazelle
1a) perhaps an extinct animal, exact meaning unknown
Also means: tse.viy.yah (צְבִיָּה "gazelle" H6646)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
