Deuteronomy 1:2 — Word Study
WLCאַחַ֨ד עָשָׂ֥ר יוֹם֙ מֵֽחֹרֵ֔ב דֶּ֖רֶךְ הַר־ שֵׂעִ֑יר עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ׃
BSAIt is an eleven-dayʼechâd [approximately two weeks, a relatively short] [journey] from HorebChôrêb [the mountain of God, Sinai] toʻad Kadesh-barneaQâdêsh Barnêaʻ [a city in the southern desert, a place of refuge] by wayderek [the path, the route] of Mounthar SeirSêʻîyr [a mountain in Idumaea, a region of Esau]
| Greek | English | Parsing |
|---|---|---|
| אַחַ֨ד | [is] one [plus] | Noun common, feminine singular construct |
| עָשָׂ֥ר | ten | Noun common, both singular absolute |
| יוֹם֙ | day[s] | Noun common, masculine singular absolute |
| מֵֽחֹרֵ֔ב | from Horeb | Preposition, noun proper |
| דֶּ֖רֶךְ | [the] way of | Noun common, both singular construct |
| הַר־ | [the] mountain of | Noun common, masculine singular construct |
| שֵׂעִ֑יר | Seir | Noun proper |
| עַ֖ד | to | Preposition |
| קָדֵ֥שׁ | Kadesh | Noun proper |
| בַּרְנֵֽעַ׃ | Barnea | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is an eleven-day journey from Horeb to Kadesh-barnea by way of Mount Seir. |
| KJV | (There are eleven days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea.) |
| ASV | It is eleven days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea. |
| YLT | eleven days' from Horeb, the way of mount Seir, unto Kadesh-Barnea. |
| WEB | It is eleven days’ journey from Horeb by the way of Mount Seir to Kadesh Barnea. |
| BBE | It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh-barnea. |
Where they part company is יוֹם — see How Translations Differ.
The sentence has a main clause followed by two prepositional phrases that provide detail about the journey's starting point and destination.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Deuteronomy 1:2
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 — The Journey from Horeb to Kadesh-barneagenerated
Deuteronomy 1:2 describes the distance from Horeb, the mountain of God, to Kadesh-barnea, emphasizing the journey's manageable length. This context is set in the broader narrative where Moses addresses the Israelites about their travels and experiences in the wilderness, preparing them to enter the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 1:44 | Then the Amorites who lived in the hills came out against you and chased you like a swarm of bees. They routed you from Seir all the way to Hormah. |
| 2 | Deuteronomy 2:4–8 | and command the people: ‘You will pass through the territory of your brothers, the descendants of Esau, who live in Seir. They will be afraid of you, so you must be very careful. |
| 3 | Numbers 20:17–21 | Please let us pass through your land. We will not cut through any field or vineyard, or drink water from any well. We will stay on the King’s Highway; we will not turn to the right or to the left until we have passed through your territory.” |
| 4 | Leviticus 2:14 | If you bring a grain offering of firstfruits to the LORD, you shall offer crushed heads of new grain roasted on the fire. |
| 5 | Leviticus 9:23 | Moses and Aaron then entered the Tent of Meeting. When they came out, they blessed the people, and the glory of the LORD appeared to all the people. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֶחָד, 'a.Chadgenerated
The word אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, and can serve as an indefinite article. The parsing indicates it is a feminine singular construct noun, suggesting its use in combination with other numbers, such as eleven in this instance.
This word is often used in the Bible to signify unity or uniqueness, as seen in its various contexts. In this verse, it helps to quantify the journey, indicating that it is a single, cohesive trip from Horeb to Kadesh-barnea.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the finite verb הַיָּה, is, with a noun phrase as the subject and a numeral phrase indicating the journey's length. The prepositional phrase describes the starting point, while the additional noun phrases detail the route and destination.
The structure emphasizes the journey's duration and the specific locations involved, with the Hebrew word order placing significance on the journey's length before the locations.
Septuagint Backgroundgenerated
The Septuagint translates אֶחָד as ἕν, which also means 'one.' This choice aligns closely with the Hebrew meaning, maintaining the numerical significance while adapting to Greek syntax.
The translation of יוֹם as ἡμερῶν reflects a similar meaning, emphasizing the concept of days in the journey, which is consistent with the Hebrew context.
In plain words — the whole versegenerated
Deuteronomy 1:2 states that the journey from Horeb to Kadesh-barnea takes eleven days. This journey is significant as it marks a key route for the Israelites in their wilderness travels, highlighting the proximity of these important locations.
Frequently Asked Questionsgenerated
The eleven-day journey represents a relatively short distance in the context of the Israelites' long wilderness wanderings, emphasizing their readiness to enter the Promised Land.
Horeb, also known as Sinai, is significant as the mountain where God gave the Ten Commandments to Moses, marking a pivotal moment in Israel's history.
Kadesh-barnea served as an important stop for the Israelites during their wilderness journey, being a place of refuge and decision-making before entering the Promised Land.
The journey from Horeb to Kadesh-barnea reflects the transition from receiving God's law to preparing to enter the land promised to their ancestors, symbolizing a critical moment in their faith journey.
Reflection Questionsgenerated
- What does this journey teach us about preparation and readiness in our own lives?
- How can we better understand the significance of places like Horeb and Kadesh-barnea in our spiritual journeys?
- In what ways can we reflect on the idea of a journey in our personal faith experiences?
- What lessons can we draw from the Israelites' travels that apply to our own lives today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 1:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere are eleven days' journey from Horeb, by the way of Mount Seir, to Kadeshbarnea.
Read John Gill on Deuteronomy 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary(There are eleven days' journey from Horeb by the way of mount Seir unto Kadesh-barnea.) (There are eleven days' journey from Horeb by the way of mount Seir unto Kadesh-barnea), (see the notes at
Read Robert Jamieson on Deuteronomy 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is added to show that the reason why the Israelites in so many years were advanced no further from Horeb than to these plains, was not the great distance of the places or length of the way, which was but a journey of eleven days at most, but because of their rebellions, as is mentioned before and repeated in this book. Horeb, or Sinai, the place where the law was given, which is promiscuously called by both those names. Mount Seir, or Mount Edom, i.e. the mountainous country of Seir, which was first possessed by the Horims, and afterwards by the Edomites, . Kadesh-barnea was not far from the borders of Canaan. See .
Read Matthew Poole on Deuteronomy 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 1:2 ([There are] eleven days’ [journey] from Horeb by the way of mount Seir unto Kadeshbarnea.) Ver. 2. There are eleven days’ journey.] So many days’ march for a foot army. But Philo the Jew saith a horseman might despatch it in three days. Triduo confici potuit.
Read John Trapp on Deuteronomy 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Eleven days’ journey from Horeb . . .—In our English Version this verse forms a separate sentence; but there seems nothing to prevent our taking it as completing the first verse. The route between Paran on the one side and the line from Tophel to Hazeroth on the other is still further defined as “a distance of eleven days’ journey from Horeb in the direction of Mount Seir, reaching to Kadesh-barnea.” The position of this last place is not yet determined with certainty. But the requirements of the text seem, upon the whole, to demand that it should be placed high up in the wilderness of Paran, not far from the border of the wilderness of Zin. It must be close to some passage out of the…
Read Charles John Ellicott on Deuteronomy 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. There are eleven days' journey] The Israelites were eleven days in going from Horeb to Kadesh-barnea, where they were near the verge of the promised land; after which they were thirty-eight years wandering up and down in the vicinity of this place, not being permitted, because of their rebellions, to enter into the promised rest, though they were the whole of that time within a few miles of the land of Canaan!
Read AdamClarke on Deuteronomy 1 →CambridgeThe Cambridge Bible for Schools and Colleges2. It is eleven days’, etc.] The distance from the accepted position of Ḥ ?oreb-Sinai to that of Ḳ ?adesh, ‘Ain Ḳ ?udeis, is ‘10 or 11 days of common camel-riding’ (C. Trumbull K. B. 71, 215): caravans with children and flocks, like Israel’s, would of course take longer. Horeb] Always in E, and Deut., as in 1 Kings 19 and Malachi, the name of the Mt of the Lawgiving, for which J and P have Sinai. The attempt has been made to interpret the two names as of different sites; but the Biblical evidence for their identity is clear; as even so early a scholar as Jerome perceived (Onom. Sacr. ed. Lagarde, 146). This matter as well as the questions of the position of Sinai-Ḥ ?oreb (as between Jebel…
Read Cambridge on Deuteronomy 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible, Deuteronomy 1:1-5. 1, 2. These verses form a connexion between this and the preceding books. These… words… Moses spake — Referring, not to the discourses in this book, but to the laws and regulations heretofore recorded.
Read Daniel Denison Whedon on Deuteronomy 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
It is an eleven-day journey from Horeb to Kadesh-barnea by way of Mount Seir.
It is eleven days’ journey from Horeb by the way of Mount Seir to Kadesh Barnea.
It is an eleven-day journey from Horeb to Kadesh-barnea by way of Mount Seir.
Now it is ordinarily an eleven-day journey from Horeb to Kadesh Barnea by way of Mount Seir.
Tyndale line
(There are eleven days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea.)
It is eleven days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea.
It is eleven days’ journey from Horeb by the way of mount Seir unto Kadesh-barnea.
(There are eleven days journey from Horeb by the way of mount Seir to Kadesh-barnea.)
There are eleuen dayes iourney from Horeb vnto Kadesh-barnea, by the way of mout Seir.
Strictly literal
There are eleven days' journey from Horeb by the way of mount Seir to Kadesh-barnea.
eleven days' from Horeb, the way of mount Seir, unto Kadesh-Barnea.
[It takes] eleven days [to go] from Horeb, the way of Mount Seir, to Kadesh-Barnea.
It is a journey of eleven days from Horeb by the way of mount Seir unto Kadesh-barnea'.
It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh Barnea.
From the Latin
Eleven days’ journey from Horeb by the way of Mount Seir to Cadesbarne.
Simplified
(It takes eleven days to go from Horeb to Kadesh-barnea by the road that passes Mount Seir.)
It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh-barnea.
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 is confirmed by the Samaritan Pentateuch, which has one word differing: חורב (Horeb). The Dead Sea Scrolls present four words intact, with additional words supplied by an editor, showing some textual consistency despite minor variations.
אַחַ֨ד עָשָׂ֥ר יוֹם֙ מֵֽחֹרֵ֔ב דֶּ֖רֶךְ הַר־ שֵׂעִ֑יר עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ׃
7 of the 10 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.
אחד עשׂר יום מחורב דרך הר שׂעיר עד קדשׁ ברנע
1 word differs from the Masoretic Text: חורב (Horeb)
[אחד] [עשר] [יום] [מחרב] [דרך] [הר] שעיר עד קדש ברנע
4 words on the leather — 6 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 Deuteronomy 1:2
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.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular constructHNcfsc
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HNcbsa — Noun common · both singular absoluteHNcbsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HNcmsa — Noun common · masculine singular absoluteHNcmsa
חֹרֵב, transliterated as Choreb, means 'desert' or 'waste.' It refers specifically to the Sinaitic mountains, serving as another name for Mount Sinai, where God gave the law to Moses and the Israelites. The word is built from the root meaning desolate, indicating a barren landscape.
חֹרֵב, חוֹרֵב n.pr.mont. Horeb (waste, desert)
base
H2722 חֹרֵב, חוֹרֵב Horeb (waste, desert)
2722 Choreb kho-rabe'
from 2717; desolate; Choreb, a (generic) name for the
Sinaitic mountains:--Horeb.
see HEBREW for 02717
חֹרֵב (cho.rev) — Horeb.
Horeb = "desert"
another name for Mount Sinai from which God gave the law to Moses and the Israelites
Another name of si.nay (סִינַי "Sinai" H5514G)
Prep | N-proper — Preposition · noun properHR/Npl
ho'-reb.
See SINAI.
Horeb
Desert or mountain of the dried-up ground, a general name for the whole mountain range of which Sinai was one of the summits (Ex. 3:1; 17:6; 33:6; Ps. 106:19, etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year. (See SINAI.)
(desert). [SINAI, OR SINAI]
See SINAI.
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular constructHNcbsc
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…
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)
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…
שֵׂעִיר (Se`iyr) refers to a mountainous region in Edom, south of the Dead Sea, and is associated with its early inhabitants, the Horites. The term can mean 'hairy' or 'shaggy' and also denotes a patriarch of the Horites mentioned in Genesis 36:20. The entries collectively emphasize its geographical and genealogical significance.
שֵׂעִיר n.pr. Sē‛ir
terr. land of Edom, S. of Dead Sea
specif. mont. E. of Arabah
gent. = Edom
personif. as m.
mont. in Judah
base
H8165a שֵׂעִיר Sēir H8165b שֵׂעִיר Sēir
8165 Se`iyr say-eer'
formed like 8163; rough; Seir, a mountain of Idumaea and its
aboriginal occupants, also one in Palestine:--Seir.
see HEBREW for 08163
שֵׂעִיר (se.ir) — Seir.
§ Seir = "hairy" or "shaggy"
n pr terr
2) the land of Edom, south of the Dead Sea n pr mont
3) a mountain range in Edom extending from the Dead Sea to the Elanitic Gulf
3a) apparently also called 'Mount Seir' and extending most of the distance of the mountain range itself
4) a mountain in northern Judah lying westward from Kirjath-jearim
שֵׂעִיר (se.ir) — Seir.
A man living at the time of the Patriarchs, first mentioned at Gen.36.20;
father of: Lotan (H3877), Shobal (H7732), Zibeon (H6649H), Anah (H6034H), Dishon (H1787), Ezer (H0687), Dishan (H1789), Timna (H8555H)
§ Seir = "hairy" or "shaggy"
patriarch of the Horites, the inhabitants of Edom before the descendants of Esau, the Edomites
שֵׂעִיר (se.ir) — (Mount) Seir.
§ Seir = "hairy" or "shaggy"
patriarch of the Horites, the inhabitants of Edom before the descendants of Esau, the Edomites
N-proper — Noun properHNpl
se'-ir:
(1) (har se'-ir, "Mt. Seir" (Ge 14:6, etc.), 'erets se`-ir (Ge 32:3, etc.); to oros Seeir, ge Seeir): In Ge 32:3 "the land of Seir" is equated with "the field of Edom." The Mount and the Land of Seir are alternative appellations of the mountainous tract which runs along the eastern side of the Arabah, occupied by the descendants of Esau, who succeeded the ancient Horites (Ge 14:6; 36:20), "cave-dwellers," in possession. For a description of the land see EDOM.
(2) (har se`ir; Codex Vaticanus Assar; Codex Alexandrinus Seeir): A landmark on the boundary of Judah (Jos 15:10), not far from Kiriath-jearim and Chesalon.…
Seir
Rough; hairy. (1.) A Horite; one of the “dukes” of Edom (Gen. 36:20-30).
(2.) The name of a mountainous region occupied by the Edomites, extending along the eastern side of the Arabah from the south-eastern extremity of the Dead Sea to near the Akabah, or the eastern branch of the Red Sea. It was originally occupied by the Horites (Gen. 14:6), who were afterwards driven out by the Edomites (Gen. 32:3; 33:14, 16). It was allotted to the descendants of Esau (Deut. 2:4, 22; Josh. 24:4; 2 Chr. 20:10; Isa.…
(hairy, Shaggy), We have both "land of Seir," (Genesis 32:3; 36:50) and "Mount Seir." (Genesis 14:6) It is the original name of the mountain range extending along the east side of the valley of Arabah, from the Dead Sea to the Elanitic, Golf. The Horites appear to have been the chief of the aboriginal inhabitants, (Genesis 36:20) but it was ever afterward the possession of the Edomites, the descendants of Esau. The Mount Seir of the: Bible extended much farther south than the modern province, as is shown by the words of (2:1-8) It had the Arabah on the west, vs. 1 and 8; it extended as far south as the head of the Gulf of Akabah, ver. 8; its eastern border ran along the base of the mountain range where the plateau of Arabia…
1. A mountain of Judah, near Kirjath-jearim, Jos 15:10.
2. A Horite, one of the primitive rulers of the country south and southeast of the Dead Sea, Ge 36:20 De 2:12.
3. A mountainous tract lying between the southern extremity of the Dead Sea and the eastern gulf of the Red Sea. Mount Hor formed part of Seir, and is the only part that retains its original name. See IDUMEA.
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)
Prep — PrepositionHR
קָדֵשׁ (qadesh) refers to a sacred place, specifically Kadesh-barnea, a location in the southern region of Judah. The name is derived from a root meaning 'sacred' and is linked to a desert area associated with wandering. It is noted as synonymous with 'Kedesh' and has connections to other Hebrew words, though the exact derivation is not fully clear.
קָדֵשׁ n.pr.loc. (sacred)
in S. of Judah = ק׳ בַּרְנֵעַ
Hittite capital on the Orontes, N. of Damascus, towards Hamath
base
H6947 קָדֵשׁ (sacred)
6947 Qadesh Barnea` kaw-dashe' bar-nay'-ah
from the same as 6946 and an otherwise unused word
(apparently compounded of a correspondent to 1251 and a
derivative of 5128) meaning desert of a fugitive; Kadesh of
(the) Wilderness of Wandering; Kadesh-Barnea, a place in the
Desert:--Kadesh-barnea.
see HEBREW for 06946
see HEBREW for 01251
see HEBREW for 05128
קָדֵשׁ בַּרְנֵעַ (qa.desh bar.ne.a) — Kadesh-barnea.
Kadesh-barnea = "holy"
a city in the extreme south of Judah
same as 'Kedesh' and 'Kadesh'
Another name of qa.desh (קָדֵשׁ "Kadesh" H6946G)
N-proper — Noun properHNpl
See KADESH-BARNEA.
Kadesh
The sacred city of the Hittites, on the left bank of the Orontes, about 4 miles south of the Lake of Homs. It is identified with the great mound Tell Neby Mendeh, some 50 to 100 feet high, and 400 yards long. On the ruins of the temple of Karnak, in Egypt, has been found an inscription recording the capture of this city by Rameses II. (See PHARAOH.) Here the sculptor “has chiselled in deep work on the stone, with a bold execution of the several parts, the procession of the warriors, the battle before Kadesh, the storming of the fortress, the overthrow of the enemy, and the camp life of the Egyptians.” (See HITTITES.)
holiness
קָדֵשׁ (qadesh) refers to a sacred place, specifically Kadesh-barnea, a location in the southern region of Judah. The name is derived from a root meaning 'sacred' and is linked to a desert area associated with wandering. It is noted as synonymous with 'Kedesh' and has connections to other Hebrew words, though the exact derivation is not fully clear.
קָדֵשׁ n.pr.loc. (sacred)
in S. of Judah = ק׳ בַּרְנֵעַ
Hittite capital on the Orontes, N. of Damascus, towards Hamath
base
H6947 קָדֵשׁ (sacred)
6947 Qadesh Barnea` kaw-dashe' bar-nay'-ah
from the same as 6946 and an otherwise unused word
(apparently compounded of a correspondent to 1251 and a
derivative of 5128) meaning desert of a fugitive; Kadesh of
(the) Wilderness of Wandering; Kadesh-Barnea, a place in the
Desert:--Kadesh-barnea.
see HEBREW for 06946
see HEBREW for 01251
see HEBREW for 05128
קָדֵשׁ בַּרְנֵעַ (qa.desh bar.ne.a) — Kadesh-barnea.
Kadesh-barnea = "holy"
a city in the extreme south of Judah
same as 'Kedesh' and 'Kadesh'
Another name of qa.desh (קָדֵשׁ "Kadesh" H6946G)
HNpl — Noun properHNpl