Exodus 14:2 — Word Study
WLCדַּבֵּר֮ אֶל־ בְּנֵ֣י יִשְׂרָאֵל֒ וְיָשֻׁ֗בוּ וְיַחֲנוּ֙ לִפְנֵי֙ פִּ֣י הַחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּבֵ֣ין הַיָּ֑ם לִפְנֵי֙ בַּ֣עַל צְפֹ֔ן נִכְח֥וֹ תַחֲנ֖וּ עַל־ הַיָּֽם׃
BSATelldâbar the Israelitesbên [children of Israel, descendants of Jacob] toʼêl turn backshûwb▸ [return, go back] and encampchânâh▸ [set up camp, pitch tents] beforepânîym [in the presence of, facing] Pi-hahirothPîy ha-Chîyrôth [the place of sedge or reeds] betweenbêyn [in the midst of, surrounded by] MigdolMigdôwl [the tower, a fortified city] and the seayâm [the large body of water] You are to encampchânâh▸ [camp, settle] byʻal [near, beside] the seayâm directly oppositepânîym [exactly, precisely, across from, facing] Baal-zephonBaʻal Tsᵉphôwn [the Lord of the north, a place in Egypt]
| Greek | English | Parsing |
|---|---|---|
| דַּבֵּר֮ | speak | Verb, Piel, imperative second person masculine singular |
| אֶל־ | to | Preposition |
| בְּנֵ֣י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵל֒ | Israel | Noun proper |
| וְיָשֻׁ֗בוּ | so they may turn back | Conjunction, verb qal third person masculine plural |
| וְיַחֲנוּ֙ | and they may encamp | Conjunction, verb qal third person masculine plural |
| לִפְנֵי֙ | before | Preposition, noun common masculine plural construct |
| פִּ֣י | Pi- | Noun proper |
| הַחִירֹ֔ת | hahiroth | Noun proper |
| בֵּ֥ין | between | Prep |
| מִגְדֹּ֖ל | Migdol | Noun proper |
| וּבֵ֣ין | and between | Conjunction |
| הַיָּ֑ם | the sea | Particle, noun common masculine singular absolute |
| לִפְנֵי֙ | before | Preposition, noun common masculine plural construct |
| בַּ֣עַל | Baal- | Noun proper |
| צְפֹ֔ן | Zephon | Noun proper |
| נִכְח֥וֹ | opposite it | Suffix |
| תַחֲנ֖וּ | you will encamp | Verb, Qal, imperfect second person masculine plural |
| עַל־ | at | Preposition |
| הַיָּֽם׃ | the sea | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Tell the Israelites to turn back and encamp before Pi-hahiroth, between Migdol and the sea. You are to encamp by the sea, directly opposite Baal-zephon. |
| KJV | Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea. |
| ASV | Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon: over against it shall ye encamp by the sea. |
| YLT | 'Speak unto the sons of Israel, and they turn back and encamp before Pi-Hahiroth, between Migdol and the sea, before Baal-Zephon; over-against it ye do encamp by the sea, |
| WEB | “Speak to the children of Israel, that they turn back and encamp before Pihahiroth, between Migdol and the sea, before Baal Zephon. You shall encamp opposite it by the sea. |
| BBE | Give orders to the children of Israel to go back and put up their tents before Pi-hahiroth, between Migdol and the sea, in front of Baal-zephon, opposite to which you are to put up your tents by the sea. |
Translations agree on the key terms and structure of the verse, reflecting the direct command given by God.
The structure includes a main command followed by detailed instructions about location and action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
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 — Exodus 14:2
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 Israelites at the Red Seagenerated
Exodus 14:2 describes God's command to Moses to instruct the Israelites to turn back and camp at Pi-hahiroth, strategically positioned between Migdol and the sea. This command sets the stage for the miraculous crossing of the Red Sea, where God demonstrates His power and delivers the Israelites from Pharaoh's pursuing army, as seen in the following verses of this chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:9 | The Egyptians—all Pharaoh’s horses and chariots, horsemen and troops—pursued the Israelites and overtook them as they camped by the sea near Pi-hahiroth, opposite Baal-zephon. |
| 2 | Exodus 13:17–18 | When Pharaoh let the people go, God did not lead them along the road through the land of the Philistines, though it was shorter. For God said, “If the people face war, they might change their minds and return to Egypt.” |
| 3 | Numbers 33:7–8 | They set out from Etham and turned back to Pi-hahiroth, opposite Baal-zephon, and they camped near Migdol. |
| 4 | Jeremiah 44:1 | This is the word that came to Jeremiah concerning all the Jews living in the land of Egypt —in Migdol, Tahpanhes, and Memphis —and in the land of Pathros: |
| 5 | Jeremiah 46:14 | “Announce it in Egypt, and proclaim it in Migdol; proclaim it in Memphis and Tahpanhes: ‘Take your positions and prepare yourself, for the sword devours those around you.’ |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — דַּבֵּר, da.Bergenerated
The verb דַּבֵּר (dabar) is in the Piel stem, indicating an intensive action of speaking or commanding. It is used here in the imperative form, showing that God is giving a direct command to Moses to communicate to the Israelites. This word encompasses various forms of communication, including declaring and instructing.
The root of דַּבֵּר suggests a figurative use of words, and its frequent occurrences in the Hebrew Bible highlight its significance in divine communication, particularly in the context of God's instructions to His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is taken from the Berean Standard Bible, which uses tell for דַּבֵּר, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb in this verse is דַּבֵּר, to speak, which governs the command to the Israelites. The structure includes a series of phrases that describe the actions to be taken and the specific location where the Israelites are to camp.
The sentence is structured with a clear command followed by details of location, showing the importance of both the action and the geographical context in God's instructions.
Septuagint Backgroundgenerated
The Septuagint translates דַּבֵּר as λάλησον (lalēsōn), which also means 'to speak' but carries a slightly different nuance in Greek. This choice reflects the translators' intent to convey the command's urgency and authority.
The use of λάλησον emphasizes the act of speaking as a directive, aligning with the Hebrew's imperative form and highlighting the importance of communication in the unfolding narrative.
In plain words — the whole versegenerated
Exodus 14:2 tells us that God commanded Moses to instruct the Israelites to turn back and set up camp at a specific location called Pi-hahiroth, situated between Migdol and the sea. This command is part of God's plan to lead the Israelites safely through the Red Sea, demonstrating His power and protection.
Frequently Asked Questionsgenerated
Encamping before Pi-hahiroth signifies a strategic position for the Israelites as they prepare for the miraculous crossing of the Red Sea, which is part of God's deliverance plan.
God instructed the Israelites to turn back to set the stage for a miraculous event, showing His power over Pharaoh and the Egyptian army.
The location, Pi-hahiroth, is significant as it is where the Israelites camped just before crossing the Red Sea, a pivotal moment in their journey to freedom.
This verse connects to the Exodus narrative by illustrating God's guidance and the unfolding events that lead to the liberation of the Israelites from Egyptian bondage.
Reflection Questionsgenerated
- What does this command reveal about God's guidance in difficult situations?
- How can we apply the principle of listening to God's instructions in our own lives?
- In what ways does the location of Pi-hahiroth symbolize God's deliverance?
- What can we learn about faith and obedience from the Israelites' response to God's command?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 14:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSpeak unto the children of Israel, that they turn,.... Not return to Egypt, or to the place, or towards the place from whence they came, but turn off, out of the road in which they were; for, as a
Read John Gill on Exodus 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySpeak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea. Speak ... that they turn and encamp.
Read Robert Jamieson on Exodus 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePi-hahiroth, Heb. the month of Hiroth, i.e. the entrance or straits of Hiroth, two great mountains, between which they marched, and were enclosed on both sides. Migdol, a city in Egypt, , wherein it is thought there was a garrison. Baal-zephon, another place of note, situated in a high place, and having a fair and large prospect, and possibly a garrison too.
Read Matthew Poole on Exodus 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 14:2 Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.Ver. 2. That they turn,] i.e., Return. In passing the Red Sea, the Israelites made a semicircle. Compare Exodus 13:20 Numbers 33:8. God must be followed, though he lead us through a maze or labyrinth.
Read John Trapp on Exodus 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXIV. THE PURSUIT BY PHARAOH AND THE PASSAGE OF THE RED SEA.(2) Speak unto the children of Israel, that they turn.—The march of the Israelites had been hitherto almost due south-east. They had reached the edge of the desert (Exodus 13:20), near the head of the Bitter Lakes. If this direction had been maintained, their next day’s march would have taken them out of Egypt into the “wilderness of Etham”—a desolate tract, in which there was no water, and probably scarcely any herbage. The Bitter Lakes would have been upon their right hand, and, so far as the Egyptians were concerned, they would have been in safety. But at this point an express command was given them to “turn.” Kaiisch…
Read Charles John Ellicott on Exodus 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Encamp before Pi-hahiroth] פי ההירת pi hachiroth, the mouth, strait, or bay of Chiroth. Between Migdol, מגדל migdol, the tower, probably a fortress that served to defend the bay. Over against Baal-zephon, בעל צפן baal tsephon, the lord or master of the watch, probably an idol temple, where a continual guard, watch, or light was kept up for the defence of one part of the haven, or as a guide to ships. Dr. Shaw thinks that chiroth may denote the valley which extended itself from the wilderness of Etham to the Red Sea, and that the part in which the Israelites encamped was called Pi-hachiroth, i.e., the mouth or bay of Chiroth. See his Travels, p. 310, and his account at the end of…
Read AdamClarke on Exodus 14 →CambridgeThe Cambridge Bible for Schools and Colleges2. turn back] viz. from the route past Etham, straight on to Palestine. The ‘turn’ is the same as that mentioned by E in Exodus 13:18. The motive assigned for it is however a different one: in Exodus 13:17 fear lest the Israelites should shrink from facing the Philistines; here (v. 4), that Jehovah might get Himself glory by the overthrow of the Egyptians. See further the last note on v. 4. Pi-haḥ ?iroth, &c.] None of these places have been as yet identified: they consequently afford no help in determining the place where the passage of the Red Sea took place. M. Naville’s identification of Pi-haḥ ?iroth, with Piḳ ?ereḥ ?et, which he argues was on the SW. edge of Lake Timsβḥ ?, depends upon…
Read Cambridge on Exodus 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThat they turn - i. e. away from the wilderness, and go southwards, to the west of the Bitter Lakes, which completely separated them from the desert.
Read Albert Barnes on Exodus 14 →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
“Tell the Israelites to turn back and encamp before Pi-hahiroth, between Migdol and the sea. You are to encamp by the sea, directly opposite Baal-zephon.
“Speak to the children of Israel, that they turn back and encamp before Pihahiroth, between Migdol and the sea, before Baal Zephon. You shall encamp opposite it by the sea.
“Tell the Israelites to turn back and encamp before Pi-hahiroth, between Migdol and the sea. You are to encamp by the sea, directly opposite Baal-zephon.
“Tell the Israelites that they must turn and camp before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it.
Tyndale line
Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea.
Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon: over against it shall ye encamp by the sea.
Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon: over against it shall ye encamp by the sea.
Speak to the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea.
Speake to the children of Israel, that they returne and campe before Pi-hahiroth, betweene Migdol and the Sea, ouer against Baal-zephon: about it shall ye campe by the Sea.
Strictly literal
Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea: before Baal-Zephon, opposite to it, shall ye encamp by the sea.
'Speak unto the sons of Israel, and they turn back and encamp before Pi-Hahiroth, between Migdol and the sea, before Baal-Zephon; over-against it ye do encamp by the sea,
“Speak to the sons of Israel, and they turn back and encamp before Pi-Hahiroth, between Migdol and the sea, before Ba‘al-Zephon; you encamp in front of it by the sea,
Speak unto the children of Israel, that they turn back and encamp before Pi-hachiroth, between Migdol and the sea; in front of Baal-zephon; opposite to this shall ye encamp by the sea.
“Say to the Israelites that they should turn and camp before Pi Hahiroth, between Migdol and the sea, before Baal Zephon. You are to camp by the sea opposite Pi Hahiroth.
From the Latin
Speak to the children of Israel: Let them turn and encamp over against Phihahiroth which is between Magdal and the sea over against Beelsephon: you shall encamp before it upon the sea.
Simplified
“Tell the Israelites to turn back and set up camp near Pi-hahiroth, between Migdol and the sea. You are to camp beside the sea, opposite Baal-zephon.
Give orders to the children of Israel to go back and put up their tents before Pi-hahiroth, between Migdol and the sea, in front of Baal-zephon, opposite to which you are to put up your tents by the sea.
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 supported by the Samaritan Pentateuch, which retains the core message but differs in two words: ישׁובו (return) and בעל צפון (Baal Zephon). The Dead Sea Scrolls provide a partial match, with some words restored and others supplied by an editor, indicating variations in preservation.
דַּבֵּר֮ אֶל־ בְּנֵ֣י יִשְׂרָאֵל֒ וְיָשֻׁ֗בוּ וְיַחֲנוּ֙ לִפְנֵי֙ פִּ֣י הַחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּבֵ֣ין הַיָּ֑ם לִפְנֵי֙ בַּ֣עַל צְפֹ֔ן נִכְח֥וֹ תַחֲנ֖וּ עַל־ הַיָּֽם׃
16 of the 20 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.
דבר אל בני ישׂראל וישׁובו ויחנו לפני פי החירת בין מגדל ובין הים לפני בעל צפון נכחו תחנו על הים
2 words differ from the Masoretic Text: ישׁובו (return), בעל צפון (Baal Zephon)
[דבר] [אל] [בני] ישראל וישבו ויחנו לפני פי החירת בין מגדל ובין [הים] [לפני] [בעל] [צפן] [נכח׳ו] [תחנו] [על] [הים]
6 words on the leather — 3 partly restored, 11 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 Exodus 14:2
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-Juss-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Conj | V-Qal-Juss-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
Encamp
An encampment was the resting-place for a longer or shorter period of an army or company of travellers (Ex. 13:20; 14:19; Josh. 10:5; 11:5).
The manner in which the Israelites encamped during their march through the wilderness is described in Num. 2 and 3. The order of the encampment (see CAMP) was preserved in the march (Num. 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Lev. 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Num. 12:14, 15; 31:19; Deut. 23:10, 12).
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
פִּי הַחִירֹת (Pi ha-Chiyroth) refers to a location on the eastern border of Egypt, though its exact site is unknown. The name is derived from the words for 'mouth' and 'gorges,' suggesting a geographical feature. It is noted as the third encampment of the Israelites after leaving Goshen and is mentioned in Numbers 14:19.
פִּי הַחִירֹת n.pr.loc. on E. border of Egypt. Site unknown.
base
H6367 פִּי הַחִירֹת on E. border of Egypt. Site unknown.
6367 Pi ha-Chiyroth pee hah-khee-roth'
from 6310 and the feminine plural of a noun (from the same
root as 2356), with the article interpolated; mouth of the
gorges; Pi-ha-Chiroth, a place in Egypt: --Pi-hahiroth. (In
פִּי הַחִירֹת (pi ha.chi.rot) — Pi-hahiroth.
§ Pi-hahiroth = "place where sedge grows"
the 3rd encampment of the Israelites after leaving Goshen in Egypt and the last one before crossing the Red Sea
N-proper — Noun properHNpl
פִּי הַחִירֹת (Pi ha-Chiyroth) refers to a location on the eastern border of Egypt, though its exact site is unknown. The name is derived from the words for 'mouth' and 'gorges,' suggesting a geographical feature. It is noted as the third encampment of the Israelites after leaving Goshen and is mentioned in Numbers 14:19.
פִּי הַחִירֹת n.pr.loc. on E. border of Egypt. Site unknown.
base
H6367 פִּי הַחִירֹת on E. border of Egypt. Site unknown.
6367 Pi ha-Chiyroth pee hah-khee-roth'
from 6310 and the feminine plural of a noun (from the same
root as 2356), with the article interpolated; mouth of the
gorges; Pi-ha-Chiroth, a place in Egypt: --Pi-hahiroth. (In
פִּי הַחִירֹת (pi ha.chi.rot) — Pi-hahiroth.
§ Pi-hahiroth = "place where sedge grows"
the 3rd encampment of the Israelites after leaving Goshen in Egypt and the last one before crossing the Red Sea
HNpl — Noun properHNpl
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
מִגְדּוֹל (mig-dol) means 'tower' and can also refer to a fortified city located on the northeastern border of Egypt. The term appears in various contexts, including a specific mention in 2 Samuel 22:51. The word is likely of Egyptian origin, reflecting its geographical significance.
מִגְדּוֹל n.m. tower, 2 S 22:51 Qr
ref
מִגְדֹּל n.pr. fortified city on the NE. border of Egypt
base
H4024a מִגְדּוֹל tower H4024b מִגְדֹּל fortified city on the NE. border of Egypt
4024 Migdowl mig-dole'
or Migdol {mig-dole'}; probably of Egyptian origin; Migdol, a
place in Egypt:--Migdol, tower.
מִגְדּוֹל (mig.dol) — tower.
tower
מִגְדֹּל (mig.dol) — Migdol.
§ Migdol = "tower"
a fortified city on the Egyptian border
N-proper — Noun properHNpl
mig'-dol, mig'-dol (mighdol; Magdolon): This name ("the tower") is applied to two places on the east frontier of Egypt.
1. Exodus 14:2; Numbers 33:7:
In Ex 14:2; Nu 33:7, the Hebrew camp, on the march from Etham after they had "turned" (apparently to the South), is defined as `facing Pi-hahiroth, between Migdol and the sea, over against Baal-zephon.' It is thus to be sought (see EXODUS) West of the Bitter Lakes, and may have been a watchtower on the spur of Jebel 'Ataqah. Israel was supposed to be "entangled in the land," and shut in in the "wilderness," between this range and the Bitter Lakes, then forming the head of the Red Sea. The exact site is unknown. In about 385 AD…
Migdol
Tower. (1.) A strongly-fortified place 12 miles from Pelusium, in the north of Egypt (Jer. 44:1; 46:14). This word is rendered “tower” in Ezek. 29:10, but the margin correctly retains the name Migdol, “from Migdol to Syene;” i.e., from Migdol in the north to Syene in the south, in other words, the whole of Egypt.
(2.) A place mentioned in the passage of the Red Sea (Ex. 14:2; Num. 33:7, 8). It is probably to be identified with Bir Suweis, about 2 miles from Suez.
(tower), the name of one of two places on the eastern frontier of Egypt. A Migdol is mentioned int he account of the exodus, (Exodus 14:2; Numbers 33:7,8) near the head of the Red Sea. A Migdol is spoken of by Jeremiah and Ezekiel. The latter prophet mentions it as a boundary-town, evidently on the eastern border. (Ezekiel 29:10; 30:6) In the prophecy of Jeremiah the Jews in Egypt are spoken of as dwelling at Migdol. (Jeremiah 44:1) It seems plain, from its being spoken of with Memphis, and from Jews dwelling there, that this Midgol was an important town.
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)
HC/Acmsc — ConjunctionHC/Acmsc
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
בַ֫עַל צְפוֹן n.pr.loc. near Red Sea in Egypt
base
H1189 בַ֫עַל צְפוֹן near Red Sea in Egypt
1189 Ba`al Tsphown bah'-al tsef-one'
from 1168 and 6828 (in the sense of cold) (according to
others an Egyptian form of Typhon, the destroyer); Baal of
winter; Baal-Tsephon, a place in Eqypt:--Baal-zephon.
see HEBREW for 01168
see HEBREW for 06828
בַּ֫עַל צְפוֹן (ba.al tse.phon) — Baal-zephon.
§ Baal Tsphon or Baal-zephon = "lord of the north"
a place in Egypt near the Red Sea where Pharaoh and his army were destroyed during the Exodus
N-proper — Noun properHNpl
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
בַ֫עַל צְפוֹן n.pr.loc. near Red Sea in Egypt
base
H1189 בַ֫עַל צְפוֹן near Red Sea in Egypt
1189 Ba`al Tsphown bah'-al tsef-one'
from 1168 and 6828 (in the sense of cold) (according to
others an Egyptian form of Typhon, the destroyer); Baal of
winter; Baal-Tsephon, a place in Eqypt:--Baal-zephon.
see HEBREW for 01168
see HEBREW for 06828
בַּ֫עַל צְפוֹן (ba.al tse.phon) — Baal-zephon.
§ Baal Tsphon or Baal-zephon = "lord of the north"
a place in Egypt near the Red Sea where Pharaoh and his army were destroyed during the Exodus
HNpl — Noun properHNpl
ze'-fon.
See ZIPHION.
(watch), the son of Gad, (Numbers 26:15) and ancestor of the family of the Zephonites. Called ZIPHION In (Genesis 46:16) (B.C. 1706.)
→ Son of Gad Nu 26:15
נֹ֫כַח (nokach) refers to the concept of being in front of or opposite to something. It can function as a noun meaning 'front' or as an adverb and preposition indicating direction or position, such as 'before' or 'on behalf of.' The word is closely related to נֵכַח (nekhach), which also means 'before.'
נֹ֫כַח subst. front, always in prep. or adv. phrases
as adv. acc. in front of, opposite to
combined with preps.
base
H5227 נֹ֫כַח front
5227 nokach no'-kakh
from the same as 5226; properly, the front part; used
adverbially (especially with preposition), opposite, in front
of, forward, in behalf of:--(over) against, before,
direct(-ly), for, right (on).
see HEBREW for 05226
נֹ֫כַח (no.khach) — before.
subst
1) be in front of
adv
2) in front of, opposite to, in the sight of, before, to the front, right on
prep
3) towards the front of, in front of, on behalf of, as far as in front of
Also means: ne.khach (נֵכַח "before" H5226)
HAcmsc/Sp3ms — SuffixHAcmsc/Sp3ms
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
Encamp
An encampment was the resting-place for a longer or shorter period of an army or company of travellers (Ex. 13:20; 14:19; Josh. 10:5; 11:5).
The manner in which the Israelites encamped during their march through the wilderness is described in Num. 2 and 3. The order of the encampment (see CAMP) was preserved in the march (Num. 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Lev. 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Num. 12:14, 15; 31:19; Deut. 23:10, 12).
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31