Exodus 26:35 — Word Study
WLCוְשַׂמְתָּ֤ אֶת־ הַשֻּׁלְחָן֙ מִח֣וּץ לַפָּרֹ֔כֶת וְאֶת־ הַמְּנֹרָה֙ נֹ֣כַח הַשֻּׁלְחָ֔ן עַ֛ל צֶ֥לַע הַמִּשְׁכָּ֖ן תֵּימָ֑נָה וְהַ֨שֻּׁלְחָ֔ן תִּתֵּ֖ן עַל־ צֶ֥לַע צָפֽוֹן׃
BSAAnd placesûwm the tableshulchân [for sacred purposes] outsidechûwts the veilpôreketh [a curtain separating the holy place from the most holy place] onʻal the northtsâphôwn sidetsêlâʻ [toward the Zaphon, the northern direction] of the tabernaclemishkân [a portable place of worship, the dwelling place of God] andʼêth putnâthan▸ the lampstandmᵉnôwrâh [a chandelier] oppositenôkach the tableshulchân onʻal the southtêymân sidetsêlâʻ [toward the southern direction, the right hand of the tabernacle]
| Greek | English | Parsing |
|---|---|---|
| וְשַׂמְתָּ֤ | and you will put | Verb, Qal, sequential perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| הַשֻּׁלְחָן֙ | the table | Particle, noun common masculine singular absolute |
| מִח֣וּץ | from [the] outside | Preposition, noun common masculine singular construct |
| לַפָּרֹ֔כֶת | of the curtain | Preposition, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַמְּנֹרָה֙ | the lampstand | Particle, noun common feminine singular absolute |
| נֹ֣כַח | opposite to | Prep |
| הַשֻּׁלְחָ֔ן | the table | Particle, noun common masculine singular absolute |
| עַ֛ל | on | Preposition |
| צֶ֥לַע | [the] side of | Noun common, feminine singular construct |
| הַמִּשְׁכָּ֖ן | the tabernacle | Particle, noun common masculine singular absolute |
| תֵּימָ֑נָה | south -ward | Noun common feminine singular absolute, suffix |
| וְהַ֨שֻּׁלְחָ֔ן | and the table | Conjunction, particle, noun common masculine singular absolute |
| תִּתֵּ֖ן | you will put | Verb, Qal, imperfect second person masculine singular |
| עַל־ | on | Preposition |
| צֶ֥לַע | [the] side of | Noun common, feminine singular construct |
| צָפֽוֹן׃ | [the] north | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And place the table outside the veil on the north side of the tabernacle, and put the lampstand opposite the table, on the south side. |
| KJV | And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. |
| ASV | And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. |
| YLT | 'And thou hast set the table at the outside of the vail, and the candlestick over-against the table on the side of the tabernacle southward, and the table thou dost put on the north side. |
| WEB | You shall set the table outside the veil, and the lamp stand opposite the table on the side of the tabernacle toward the south. You shall put the table on the north side. |
| BBE | And outside the veil you are to put the table, and the support for the lights opposite the table on the south side of the House; and the table is to be on the north side. |
Where they part company is שַׂמְתָּ — see How Translations Differ.
The sentence has one main clause with additional phrases detailing the locations of the table and lampstand, creating a clear instruction structure.
5 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
verbשׂים
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 26:35
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 — Instructions for the Tabernaclegenerated
Exodus 26:35 details God's commands to Moses regarding the arrangement of sacred items in the tabernacle. The table and lampstand are to be positioned in specific locations, emphasizing their roles in worship and the holiness of the space. This passage is part of a larger section that outlines the design and function of the tabernacle, a central place of worship for the Israelites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 40:22 | Moses placed the table in the Tent of Meeting on the north side of the tabernacle, outside the veil. |
| 2 | Hebrews 9:2–8 | A tabernacle was prepared. In its first room were the lampstand, the table, and the consecrated bread. This was called the Holy Place. |
| 3 | Exodus 25:31–37 | Then you are to make a lampstand of pure, hammered gold. It shall be made of one piece, including its base and shaft, its cups, and its buds and petals. |
| 4 | Exodus 40:24 | He also placed the lampstand in the Tent of Meeting opposite the table on the south side of the tabernacle |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שַׂמְתָּ, ve.sam.Tagenerated
The verb שׂים (sum) means to put or place something, with a range of applications including appointing or establishing. In this context, it directs the placement of sacred objects, signifying their importance in the worship setting.
The parsing indicates a sequential perfect form, which conveys a completed action in the second person masculine singular. This shows that Moses is to carry out the instructions as given, emphasizing the authority of God's commands.
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 verb governing the verse is שַׂמְתָּ, you will put, which introduces the action of placing the table. Following this are two prepositional phrases that specify the location: מִח֣וּץ לַפָּרֹ֔כֶת (outside the veil) and עַל צֶ֥לַע (on the side), indicating the precise arrangement within the tabernacle.
Hebrew word order emphasizes the placement of the table and lampstand, with the main action coming first, followed by details that clarify their locations and significance.
Septuagint Backgroundgenerated
The Greek translation of שַׂמְתָּ is θήσεις (thēsis), which also means 'you will place.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the imperative nature of the instruction.
The Septuagint maintains the structure of the Hebrew while adapting it to Greek syntax, indicating the importance of these placements in the context of worship.
In plain words — the whole versegenerated
Exodus 26:35 gives instructions for placing the table and lampstand in the tabernacle. The table is to be outside the veil on the north side, while the lampstand is to be opposite the table on the south side. These arrangements are part of God's design for worship.
Frequently Asked Questionsgenerated
The table represents God's provision and fellowship, while the lampstand symbolizes His presence and guidance among the people.
The specific locations emphasize the order and holiness of the tabernacle, ensuring that worship is conducted in a manner pleasing to God.
This passage highlights the careful planning and divine instruction behind the tabernacle's design, which serves as a dwelling place for God's presence among His people.
The arrangement teaches us about the importance of order in worship and the significance of each element in approaching God.
Reflection Questionsgenerated
- How can I apply the principles of order and reverence seen in the tabernacle to my own worship practices?
- What does the placement of the lampstand and table teach us about God's provision and presence?
- In what ways can I ensure that my environment is conducive to worship, as seen in the tabernacle's design?
- How can understanding the significance of the tabernacle enhance my appreciation for God's presence in my life?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Exodus 26:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shalt set the table without the vail,.... The table of shewbread, of which see Exodus 25:23, this was not to be within the vail, but without it, in the holy place: and the candlestick
Read John Gill on Exodus 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt put the mercy seat upon the ark of the testimony in the most holy place. No JFB commentary on these verses.
Read Robert Jamieson on Exodus 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXVI. THE .(1-37) The sacred tent which was to form the “House of God,” or temple, for Israel during the continuance of the people in the wilderness, and which in point of fact served them for a national sanctuary until the construction of the first temple by Solomon, is described in this chapter with a minuteness which leaves little to be desired. It is called ham-mishkân, “the dwelling,” and ha-’ohel, “the tent” (Exodus 26:36)—the former from its purpose, as being the place where God “dwelt” in a peculiar manner (Exodus 25:22); the latter from its shape and general construction, which resembled those of other tents of the period. The necessary foundation was a framework of wood. This…
Read Charles John Ellicott on Exodus 26 →CambridgeThe Cambridge Bible for Schools and Colleges35. over against] opposite to, on the south side of the table.
Read Cambridge on Exodus 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible35. Table… candlestick — For description see Exodus 25:23-37, and notes.
Read Daniel Denison Whedon on Exodus 26 →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
And place the table outside the veil on the north side of the tabernacle, and put the lampstand opposite the table, on the south side.
You shall set the table outside the veil, and the lamp stand opposite the table on the side of the tabernacle toward the south. You shall put the table on the north side.
And place the table outside the veil on the north side of the tabernacle, and put the lampstand opposite the table, on the south side.
You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side.
Tyndale line
And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.
And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.
And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.
And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle towards the south: and thou shalt put the table on the north side.
And thou shalt set the Table without the vaile, and the Candlesticke ouer against the Table on the Southside of the Tabernacle, and thou shalt set the Table on the Northside.
Strictly literal
And thou shalt set the table outside the veil, and the lamp-stand opposite to the table on the side of the tabernacle southward; and thou shalt put the table on the north side.
'And thou hast set the table at the outside of the vail, and the candlestick over-against the table on the side of the tabernacle southward, and the table thou dost put on the north side.
And you have set the table at the outside of the veil, and the lampstand opposite the table on the side of the Dwelling Place southward, and you put the table on the north side.
And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle, toward the south; and the table thou shalt put on the north side.
You must place the table outside the curtain. You must place the lampstand opposite the table on the south side of the tabernacle. The table must be on the north side.
From the Latin
And the table without the veil: and over against the table the candlestick in the south side of the tabernacle; for the table shall stand in the north side.
Simplified
Place the table outside the veil on the north side of the Tabernacle and put the lampstand opposite it on the south side.
And outside the veil you are to put the table, and the support for the lights opposite the table on the south side of the House; and the table is to be on the north side.
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 Septuagint, which matches 16 of the 18 words. The Samaritan Pentateuch, however, presents significant variations, including different terms for 'lampstand' and 'north,' indicating a divergence in textual tradition.
וְשַׂמְתָּ֤ אֶת־ הַשֻּׁלְחָן֙ מִח֣וּץ לַפָּרֹ֔כֶת וְאֶת־ הַמְּנֹרָה֙ נֹ֣כַח הַשֻּׁלְחָ֔ן עַ֛ל צֶ֥לַע הַמִּשְׁכָּ֖ן תֵּימָ֑נָה וְהַ֨שֻּׁלְחָ֔ן תִּתֵּ֖ן עַל־ צֶ֥לַע צָפֽוֹן׃
16 of the 18 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.
ושׂמת את השׁלחן מחוץ לפרכת ואת המנורה נכח השׁלחן על ירך המשׁכן תימנה ואת השׁלחן תתן על צלע צפונה ועשׂית מזבח מקטיר קטרת עצי שׁטים תעשׂה אתו אמה ארכו ואמה רחבו רבוע יהיה ואמתים קומתו ממנו קרנתיו וצפית אתו זהב טהור את גגו ואת קירתיו סביב ואת קרנתיו ועשׂית לו זר זהב סביב ושׁתי טבעות זהב תעשׂה לו מתחת לזרו על שׁתי צלעתיו תעשׂה על שׁני צדיו והיו לבתים לבדים לשׂאת אתו בהם ועשׂית את הבדים עצי שׁטים וצפית אתם זהב ונתתה אתו לפני הפרכת אשׁר על ארון העדות אשׁר אועד לך שׁמה והקטיר עליו אהרן קטרת סמים בבקר בבקר בהטיבו את הנרות יקטירנו ובהעלות אהרן את הנרות בין הערבים יקטירנה קטרת תמיד לפני יהוה לדרתיכם לא תעלו עליו קטרת זרה ועלה ומנחה ונסך לא תסכו עליו וכפר אהרן על קרנתיו אחת בשׁנה מדם חטאת הכפורים אחת בשׁנה יכפר עליו לדרתיכם קדשׁ קדשׁים הוא ליהוה
125 words differ from the Masoretic Text: שׂמת (put), מנורה (lamp stand), ירך (upper thigh), צפונה (north), עשׂית (make), מזבח (altar)
[ושמת] את [השלחן] [מחוץ] לפרכת ואת המנורה נכח [השלחן] [על] [צלע] [המשכן] תימנ׳ה [והשלחן] תתן [על] צלע צפון
6 words on the leather — 3 partly restored, 9 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 26:35
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — ParticleHTo
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
"Table" is derived from the Latin tabula, meaning primarily "a board," but with a great variety of other significances, of which "writing-tablet" is the most important for the Biblical use of "table." So in English "table" meant at first "any surface" and, in particular, "a surface for writing," and further specialization was needed before "table" became the name of the familiar article of furniture ("object with a horizontal surface"), a meaning not possessed by tabula in Latin. After this specialization "table" in the sense of "a surface for writing" was replaced in later English by the diminutive form "tablet." But "surface for writing" was still a common meaning of "table," and in this sense it represents luach (Ex 24:12, etc.), a word of uncertain origin, plax, "something flat" (
See BREAD, and EATING.
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
פָּרֹ֫כֶת (poreketh) refers to a curtain or veil, specifically one that separates the Most Holy Place in the tabernacle. It is derived from a root meaning to shut off. The entries consistently emphasize its function as a screen or separatrix.
פָּרֹ֫כֶת 25 n.f. curtain, before Most Holy Place, in tabern. (P) (prop. that which habitually shuts off)
base
H6532 פָּרֹ֫כֶת curtain, before Most Holy Place, in tabern. (P) (prop. that which habitually shuts off)
6532 poreketh po-reh'-keth
feminine active participle of the same as 6531; a separatrix,
i.e. (the sacred) screen:--vail.
see HEBREW for 06531
פָּרֹ֫כֶת (po.re.khet) — curtain.
curtain, veil
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
kur'-t'-n, -ten, -tin: The word ordinarily used for curtain is yeri`ah. Thus in Ex 26:1 ff; 36:8 ff of the curtains of the tabernacle (see TABERNACLE); in 2Sa 7:2; Ps 104:2; So 1:5; Isa 54:2; Jer 4:20; 10:20; 49:29; Hab 3:7.
Figurative: In Isa 40:22 (like Ps 104:2, of the heavens), the word used is doq, literally, "gauze."
Curtain
(1.) Ten curtains, each twenty-eight cubits long and four wide, made of fine linen, also eleven made of goat’s hair, covered the tabernacle (Ex. 26:1-13; 36:8-17).
(2.) The sacred curtain, separating the holy of holies from the sanctuary, is designated by a different Hebrew word (peroketh). It is described as a “veil of blue, and purple, and scarlet, and fine twined linen of cunning work” (Ex. 26:31; Lev. 16:2; Num. 18:7).
(3.) “Stretcheth out the heavens as a curtain” (Isa. 40:22), is an expression used with reference to the veil or awning which Orientals spread for a screen over their courts in summer.…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מְנוֹרָה (mĕnôrâ) means 'lampstand' and refers specifically to a type of chandelier or candlestick. It is noted in the context of both private homes and the temple, particularly the seven-branched lampstand used in the tabernacle. The word is derived from a feminine form of another Hebrew word related to light.
מְנוֹרָה, מְנֹרָה 42 n.f. lampstand
in private house
ten lampstands in temple
seven-branched lampstand in tabern.
base
H4501 מְנוֹרָה, מְנֹרָה lampstand
4501 mnowrah men-o-raw'
or mnorah {men-o-raw'}; feminine of 4500 (in the original
sense of 5216); a chandelier:--candlestick.
see HEBREW for 04500
see HEBREW for 05216
מְנוֹרָה (me.no.rah) — lampstand.
lamp stand
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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)
Prep — PrepHAcmsc
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
Conj | Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
"Table" is derived from the Latin tabula, meaning primarily "a board," but with a great variety of other significances, of which "writing-tablet" is the most important for the Biblical use of "table." So in English "table" meant at first "any surface" and, in particular, "a surface for writing," and further specialization was needed before "table" became the name of the familiar article of furniture ("object with a horizontal surface"), a meaning not possessed by tabula in Latin. After this specialization "table" in the sense of "a surface for writing" was replaced in later English by the diminutive form "tablet." But "surface for writing" was still a common meaning of "table," and in this sense it represents luach (Ex 24:12, etc.), a word of uncertain origin, plax, "something flat" (
See BREAD, and EATING.
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
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
צֵלָע (tsela`) primarily means 'rib' or 'side.' It can refer to a rib of a person, a structural beam, or a side of an object, including architectural elements like planks and chambers. The word encompasses both literal and figurative uses, appearing in various contexts such as anatomy and construction.
צֵלָע 41 n.f. rib, side
base
H6763 צֵלָע rib, side
6763 tsela` tsay-law'
or (feminine) tsalTah {tsal-aw'}; from 6760; a rib (as
curved), literally (of the body) or figuratively (of a door,
i.e. leaf); hence, a side, literally (of a person) or
figuratively (of an object or the sky, i.e. quarter);
architecturally, a (especially floor or ceiling) timber or
plank (single or collective, i.e. a flooring):--beam, board,
chamber, corner, leaf, plank, rib, side (chamber).
see HEBREW for 06760
צֵלָע (tse.la) — side.
1) side, rib, beam
1a) rib (of man)
1b) rib (of hill, ridge, etc)
1c) side-chambers or cells (of temple structure)
1d) rib, plank, board (of cedar or fir)
1e) leaves (of door)
1f) side (of ark)
Aramaic equivalent: a.la (עֲלַע "rib" H5967)
N-cs — Noun common · feminine singular constructHNcfsc
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…
מִשְׁכָּן (mishkan) means 'dwelling-place' or 'tabernacle.' It is derived from a root meaning to dwell and can refer to various types of residences, including the Tabernacle in the Old Testament. The term encompasses both literal and figurative meanings, such as a grave or the Temple.
מִשְׁכָּן 139 n.m. dwelling-place, ‘tabernacle’
base
H4908 מִשְׁכָּן dwelling-place, ‘tabernacle’
4908 mishkan mish-kawn'
from 7931; a residence (including a shepherd's hut, the lair
of animals, figuratively, the grave; also the Temple);
specifically, the Tabernacle (properly, its wooden
walls):--dwelleth, dwelling (place), habitation, tabernacle,
tent.
see HEBREW for 07931
מִשְׁכָּן (mish.kan) — tabernacle.
1) dwelling place, tabernacle
1a) dwelling-place
1b) dwellings
Aramaic equivalent: mish.kan (מִשְׁכַּן "habitation" H4907)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
tab'-er-na-k'l ('ohel mo`edh "tent of meeting," mishkan, "dwelling"; skene):
A. STRUCTURE AND HISTORY
I. INTRODUCTORY
1. Earlier "Tent of Meeting"
2. A Stage in Revelation
3. The Tabernacle Proper
II. STRUCTURE
1. The Enclosure or Court
2. Structure, Divisions and Furniture of the Tabernacle
(1) Coverings of the Tabernacle (Exodus 26:1-14; 36:8-19)
(a) Tabernacle Covering Proper
(b) Tent Covering
(c) Protective Covering
(2) Framework and Divisions of the Tabernacle (Exodus 26:15-37; 36:20-38)
Arrangement of Coverings
(3) Furniture of the Sanctuary
(a) The Table of Shewbread
(b) The Candlestick (Lampstand)
(c) The Altar of Incense
III. HISTORY
1. Removal from Sinai
2. Sojourn at Kadesh
3. Settlement in Canaan
4. Destruction of Shiloh
5. Delocalization of Worship
6. Nob and Gibeon
7. Restoration of the Ark
Tabernacle
(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).
(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., “Siccuth”).
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling.
(4.) The sacred tent (Heb. mishkan, “the dwelling-place”); the movable tent-temple which Moses erected for the service of God, according to the “pattern” which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called “the tabernacle of the congregation,” rather “of meeting”, i.e., where God…
The tabernacle was the tent of Jehovah, called by the same name as the tents of the people in the midst of which it stood. It was also called the sanctuary and the tabernacle of the congregation. The first ordinance given to Moses, after the proclamation of the outline of the law from Sinai, related to the ordering of the tabernacle, its furniture and its service as the type which was to be followed when the people came to their own home and "found a place" for the abode of God. During the forty days of Moses’ first retirement with God in Sinai, an exact pattern of the whole was shown him, and all was made according to it. (Exodus 25:9,40; 26:30; 39:32,42,43; Numbers 8:4; Acts 7:44;
A tent, booth, pavilion, or temporary dwelling. For its general meaning and uses, see TENT. In the Scriptures it is employed more particularly of the tent made by Moses at the command of God, for the place of religious worship of the Hebrews, before the building of the temple. The directions of God, and the account of the execution of them, are contained in Ex 25:1-40, and the following chapters. This is usually called the tabernacle of the congregation, or tent of assembly, and sometimes the tabernacle of the testimony.
The tabernacle was of an oblong rectangular form, thirty cubits long, ten broad, and ten in height, Ex 26.15-30; 36.20-30; that is, about fifty-five feet long, eighteen broad, and eighteen high. The two sides and the western end were formed of boards of shittim wood, overlaid with thin plates of gold, and fixed in…
תֵּימָן (teyman) refers to the direction south, including the south wind. It is derived from the root meaning 'right hand' when facing east. The term is primarily used in poetic contexts and encompasses various aspects of the southern quarter, including territory and direction.
תֵּימָן n.f. south, south wind, chiefly poet.
base
H8486 תֵּימָן south, south wind, chiefly poet.
8486 teyman tay-mawn'
or teman {tay-mawn'}; denominative from 3225; the south (as
being on the right hand of a person facing the east):--south
(side, -ward, wind).
see HEBREW for 03225
תֵּימָן (te.man) — south.
1) south, southward, whatever is on the right (so the southern quarter), south wind
1a) south (of territory)
1b) southern quarter (of the sky)
1c) toward the south, southward (of direction)
1d) south wind
N-fs | Suff — Noun common feminine singular absolute · suffixHNcfsa/Sd
word: "Ward" and "guard" are two different spellings of the same word, and in consequence no clear line can be drawn between them. English Versions of the Bible, however, has used "guard" only in the sense of "a special body of soldiers" (Ge 37:36, etc.), while "ward" is used, not only in this sense (Jer 37:13; contrast 39:9), but also in a variety of others. So a "ward" may mean "any body of men on special duty," as 1Ch 9:23; the King James Version 1Ch 26:16; Ne 12:24,25 (the Revised Version (British and American) "watch"), or the duty itself, as Isa 21:8;
Ward
A prison (Gen. 40:3, 4); a watch-station (Isa. 21:8); a guard (Neh. 13:30).
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
HC/Td/Ncmsa — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
"Table" is derived from the Latin tabula, meaning primarily "a board," but with a great variety of other significances, of which "writing-tablet" is the most important for the Biblical use of "table." So in English "table" meant at first "any surface" and, in particular, "a surface for writing," and further specialization was needed before "table" became the name of the familiar article of furniture ("object with a horizontal surface"), a meaning not possessed by tabula in Latin. After this specialization "table" in the sense of "a surface for writing" was replaced in later English by the diminutive form "tablet." But "surface for writing" was still a common meaning of "table," and in this sense it represents luach (Ex 24:12, etc.), a word of uncertain origin, plax, "something flat" (
See BREAD, and EATING.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
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
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
צֵלָע (tsela`) primarily means 'rib' or 'side.' It can refer to a rib of a person, a structural beam, or a side of an object, including architectural elements like planks and chambers. The word encompasses both literal and figurative uses, appearing in various contexts such as anatomy and construction.
צֵלָע 41 n.f. rib, side
base
H6763 צֵלָע rib, side
6763 tsela` tsay-law'
or (feminine) tsalTah {tsal-aw'}; from 6760; a rib (as
curved), literally (of the body) or figuratively (of a door,
i.e. leaf); hence, a side, literally (of a person) or
figuratively (of an object or the sky, i.e. quarter);
architecturally, a (especially floor or ceiling) timber or
plank (single or collective, i.e. a flooring):--beam, board,
chamber, corner, leaf, plank, rib, side (chamber).
see HEBREW for 06760
צֵלָע (tse.la) — side.
1) side, rib, beam
1a) rib (of man)
1b) rib (of hill, ridge, etc)
1c) side-chambers or cells (of temple structure)
1d) rib, plank, board (of cedar or fir)
1e) leaves (of door)
1f) side (of ark)
Aramaic equivalent: a.la (עֲלַע "rib" H5967)
N-cs — Noun common · feminine singular constructHNcfsc
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…
צָפוֹן (tsaphown) means 'north' and is derived from a root meaning 'hidden' or 'dark.' It is used specifically to refer to the northern direction, often associated with gloominess and the unknown. The term also appears in the context of a name, 'Zaphon,' which similarly denotes the north.
צָפוֹן 153 n.f. north (as the hidden, dark)
base
H6828 צָפוֹן north
6828 tsaphown tsaw-fone'
or tsaphon {tsaw-fone'}; from 6845; properly, hidden, i.e.
dark; used only of the north as a quarter (gloomy and
unknown):--north(-ern, side, -ward, wind).
see HEBREW for 06845
צָפוֹן (tsa.phon) — north.
1) north (of direction), northward
1a) north
1b) northward
צָפוֹן (tsa.phon) — Zaphon.
This name means north
Also named: tsa.phon (צָפוֹן "Zaphon" H6829)
N-fs — Noun common · feminine singular absoluteHNcfsa
See EAST. The Babylonians and Assyrians are represented as coming from "the north," because they invaded Israel by a northern route in order to avoid the desert, Jer 1:14 46:6,24 Zep 2:13. "Fair weather," says Job, or golden weather, "cometh out of the north," Job 37:22. This is as true in Syria and Arabia now as it was three thousand years ago. A traveler there remarks, "Our friends, who have been long residents, informed us that we should have fair weather for our start on the morrow, as the wind was from the north."
"... And so we have found it come to pass that the clouds of a golden hue always followed upon a north wind, and indicated a clear day; and as in the times of the Savior, we could always say when it was evening…