Ezekiel 19:9 — Word Study
WLCוַֽיִּתְּנֻ֤הוּ בַסּוּגַר֙ בַּֽחַחִ֔ים וַיְבִאֻ֖הוּ אֶל־ מֶ֣לֶךְ בָּבֶ֑ל יְבִאֻ֙הוּ֙ בַּמְּצֹד֔וֹת לְמַ֗עַן לֹא־ יִשָּׁמַ֥ע קוֹל֛וֹ ע֖וֹד אֶל־ הָרֵ֥י יִשְׂרָאֵֽל׃ פ
BSAWith hookschâch [nose] they caged himnâthan▸ [put in a cage or enclosure] and brought himbôwʼ▸ toʼêl the kingmelek [ruling] of BabylonBâbel [confusion or mixing] They brought himbôwʼ▸ into captivitymâtsôwd [strongholds or fortresses, a state of being held prisoner] so thatmaʻan his roarqôwl [loud, audible, voice or sound] was heardshâmaʻ▸ [perceived or listened to] nolôʼ longerʻôwd [not anymore] onʼêl the mountainshar [elevated or high, hills] of IsraelYisrâʼêl [God's chosen people]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּתְּנֻ֤הוּ | and they put it | Verb qal sequential imperfect third person masculine plural, suffix |
| בַסּוּגַר֙ | in cage | Preposition, noun common masculine singular absolute |
| בַּֽחַחִ֔ים | with hooks | Preposition, noun common masculine plural absolute |
| וַיְבִאֻ֖הוּ | and they brought it | Verb hiphil sequential imperfect third person masculine plural, suffix |
| אֶל־ | to | Preposition |
| מֶ֣לֶךְ | [the] king of | Noun common, masculine singular construct |
| בָּבֶ֑ל | Babylon | Noun proper |
| יְבִאֻ֙הוּ֙ | they brought it | Verb hiphil imperfect third person masculine plural, suffix |
| בַּמְּצֹד֔וֹת | in strongholds | Preposition, noun common feminine plural absolute |
| לְמַ֗עַן | so that | Particle |
| לֹא־ | not | Particle |
| יִשָּׁמַ֥ע | it will be heard | Verb, Niphal, imperfect third person masculine singular |
| קוֹל֛וֹ | voice its | Noun common masculine singular construct, suffix |
| ע֖וֹד | again | Adv |
| אֶל־ | to | Preposition |
| הָרֵ֥י | [the] mountains of | Noun common, masculine plural construct |
| יִשְׂרָאֵֽל׃ פ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | With hooks they caged him and brought him to the king of Babylon. They brought him into captivity so that his roar was heard no longer on the mountains of Israel. |
| KJV | And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel. |
| ASV | And they put him in a cage with hooks, and brought him to the king of Babylon; they brought him into strongholds, that his voice should no more be heard upon the mountains of Israel. |
| YLT | And they put it in prison — in chains, And they bring it unto the king of Babylon, They bring it in unto bulwarks, So that its voice is not heard any more On mountains of Israel. |
| WEB | They put him in a cage with hooks, and brought him to the king of Babylon. They brought him into strongholds, so that his voice should no more be heard on the mountains of Israel. |
| BBE | They made him a prisoner with hooks, and took him to the king of Babylon; they put him in the strong place so that his voice might be sounding no longer on the mountains of Israel. |
Where they part company is יִּתְּנֻ֤הוּ — see How Translations Differ.
The sentence is structured with a main action followed by purpose and location clauses, illustrating the sequence of events.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
The sentence as the grammar sees it Open the tree ›
1 of 17 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezekiel 19:9
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 Lament for Israelgenerated
Ezekiel 19:9 depicts the tragic fate of Israel, symbolized by a lion that has been captured and taken away. This imagery illustrates the loss of strength and voice for the nation, as the powerful figure is brought into captivity and silenced. The surrounding verses provide context for Israel's downfall, emphasizing the consequences of their actions and the impending judgment from foreign powers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 36:6 | Then Nebuchadnezzar king of Babylon came up against Jehoiakim and bound him with bronze shackles to take him to Babylon. |
| 2 | Jeremiah 22:18–19 | Therefore this is what the LORD says concerning Jehoiakim son of Josiah king of Judah: “They will not mourn for him: ‘Alas, my brother! Alas, my sister!’ They will not mourn for him: ‘Alas, my master! Alas, his splendor!’ |
| 3 | Jeremiah 36:30–31 | Therefore this is what the LORD says about Jehoiakim king of Judah: He will have no one to sit on David’s throne, and his body will be thrown out and exposed to heat by day and frost by night. |
| 4 | Ezekiel 19:7 | He broke down their strongholds and devastated their cities. The land and everything in it shuddered at the sound of his roaring. |
| 5 | Ezekiel 6:2 | “Son of man, set your face against the mountains of Israel and prophesy against them. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יִּתְּנֻ֤הוּ, vai.yi.te.Nu.hugenerated
The verb נָתַן (natan) means 'to give' and encompasses actions like placing, setting, or delivering. In this context, it indicates the act of capturing and confining the lion, emphasizing the forceful nature of the action.
The parsing indicates it is a third-person masculine plural verb in the sequential imperfect tense, showing that the action was completed by a group. This highlights the collective effort in the act of capturing and caging the lion.
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 verse contains multiple clauses, beginning with the finite verb יִּתְּנֻ֤הוּ, and they put it, which governs the action of capturing the lion. This is followed by a prepositional phrase indicating how the lion was captured, and additional clauses that describe the subsequent actions of bringing the lion to the king.
The structure emphasizes the sequence of actions taken against the lion, illustrating the method of capture and the finality of his removal from the mountains of Israel.
Septuagint Backgroundgenerated
The Septuagint translates יִּתְּנֻ֤הוּ as αὐτὸν (auton), meaning 'him.' This choice reflects a straightforward rendering of the Hebrew, maintaining the focus on the captured figure.
The Greek word κημῷ (kēmōi) for 'cage' indicates a similar concept of confinement but may suggest a broader interpretation of enclosure compared to the Hebrew.
In plain words — the whole versegenerated
Ezekiel 19:9 describes how a lion was captured with hooks and taken to Babylon, where he would no longer be heard on the mountains of Israel. This verse uses vivid imagery to convey the loss of strength and voice for the nation, symbolizing their downfall.
Frequently Asked Questionsgenerated
The lion symbolizes Israel, representing its strength and pride, which has been captured and silenced by foreign powers.
Babylon represents the ruling power that has taken Israel captive, signifying judgment and the loss of autonomy for the nation.
This phrase indicates the loss of Israel's voice and influence, as they are now in captivity and unable to assert themselves.
The surrounding verses describe the events leading to Israel's capture and serve as a lament for the nation's lost glory and strength.
Reflection Questionsgenerated
- In what ways can I recognize the strength of my own voice and influence in my community?
- How can I support those who feel silenced or oppressed in today's society?
- What lessons can I learn from Israel's downfall to avoid similar pitfalls in my own life?
- How can I contribute to restoring hope and strength to those who have been marginalized?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 19:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they put him in ward in chains,.... Or "in an enclosure"; or "in a collar with hooks" (b); put a collar of iron, as is said, about his neck, which had hooks in it, and to those hooks chains were
Read John Gill on Ezekiel 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.
Read Robert Jamieson on Ezekiel 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey, the armies of the several nations, or the chief commanders of those armies, put him in ward, in grates, or a great cage, as wild beasts are conveyed. In chains; it is reported they put an iron collar on his neck, and fastened an iron chain to it. And brought him; he was carried that long journey in chains, enough to change his roaring lion-like into the roarings of a desperate, miserable captive. To the king of Babylon, wherever he was, for some dispute it whether now in Babylon, or elsewhere with some of his armies; however, this unhappy king was carried to Nebuchadnezzar, or died on the way perhaps, by command of Nebuchadnezzar so used that hard usage killed him, and then they cast…
Read Matthew Poole on Ezekiel 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 19:9 And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.Ver. 9. And they put him in ward in chains.] Or, Hooks. As lions are not looked upon, but through a grate. In claustrum. God knows how to hamper the most truculent tyrants, as he did also Bajazet. They brought him into holds.] Into some strong tower, or rock, where he died; and his body was afterwards thrown out upon a dunghill.
Read John Trapp on Ezekiel 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Brought him to the king of Babylon.—2 Kings 24:8-17. Jehoiachin reigned only three months when Jerusalem was conquered by Nebuchadnezzar. He “went out to the king of Babylon,” but only because he could not help doing so, and was carried to Babylon and put in prison, where he was still living at the time of this prophecy. It was not till many years later that he was released (Jeremiah 52:31-32).
Read Charles John Ellicott on Ezekiel 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. That his voice should no more be heard] He continued in prison many years, till the reign of Evil-merodach, who set him at liberty, but never suffered him to return to the mountains of Israel. "The unhappy fate of these princes, mentioned Ezekiel 19:4; Ezekiel 19:8- 9, is a just subject of lamentation." - Newcome.
Read AdamClarke on Ezekiel 19 →
CambridgeThe Cambridge Bible for Schools and Colleges9. in chains] See Ezekiel 19:4. The elegiac measure is not maintained in this verse. Possibly the original form of the verse has not been preserved. If the words “they brought him into holds” were omitted, an elegiac verse, though less regular, would be restored.
Read Cambridge on Ezekiel 19 →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
With hooks they caged him and brought him to the king of Babylon. They brought him into captivity so that his roar was heard no longer on the mountains of Israel.
They put him in a cage with hooks, and brought him to the king of Babylon. They brought him into strongholds, so that his voice should no more be heard on the mountains of Israel.
With hooks they caged him and brought him to the king of Babylon. They brought him into captivity so that his roar was heard no longer on the mountains of Israel.
They put him in a collar with hooks; they brought him to the king of Babylon; they brought him to prison so that his voice would not be heard any longer on the mountains of Israel.
Tyndale line
And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.
And they put him in a cage with hooks, and brought him to the king of Babylon; they brought him into strongholds, that his voice should no more be heard upon the mountains of Israel.
And they put him in a cage with hooks, and brought him to the king of Babylon; they brought him into strong holds, that his voice should no more be heard upon the mountains of Israel.
And they put him in custody in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.
And they put him in prison and in chaines, and brought him to the King of Babel, and they put him in holdes, that his voyce should no more be heard vpon the mountaines of Israel.
Strictly literal
And they put him in a cage with nose-rings, and brought him to the king of Babylon; they brought him into strongholds, that his voice should no more be heard upon the mountains of Israel.
And they put it in prison — in chains, And they bring it unto the king of Babylon, They bring it in unto bulwarks, So that its voice is not heard any more On mountains of Israel.
And they put him in prison—in chains, || And they bring him to the king of Babylon, || They bring him into bulwarks, || So that his voice is not heard || On mountains of Israel anymore.
And they put him in a cage with nose-rings [in his nose], and they brought him to the king of Babylon: they brought him into strong-holds, in order that his voice should no more be heard on the mountains of Israel.
With hooks they put him in a cage and then they brought him to the king of Babylon. They brought him to the strongholds so that his voice would no longer be heard on the mountains of Israel.
From the Latin
And they put him into a cage, they brought him in chains to the king of Babylon: and they cast him into prison, that his voice should no more be heard upon the mountains of Israel.
Simplified
They used hooks to put him in a cage and took him to the king of Babylon. They led him away and imprisoned him so his roar wasn't heard any more in Israel's mountains.
They made him a prisoner with hooks, and took him to the king of Babylon; they put him in the strong place so that his voice might be sounding no longer on the mountains of Israel.
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 states that the subject was caged with hooks and brought to the king of Babylon, emphasizing his captivity and the silencing of his roar on the mountains of Israel. The Septuagint largely agrees with the Masoretic Text, as 16 of the 17 words match in a word-by-word correspondence, although the specific phrasing and order may differ due to the nature of translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse, so their agreement or disagreement cannot be determined in this instance.
וַֽיִּתְּנֻ֤הוּ בַסּוּגַר֙ בַּֽחַחִ֔ים וַיְבִאֻ֖הוּ אֶל־ מֶ֣לֶךְ בָּבֶ֑ל יְבִאֻ֙הוּ֙ בַּמְּצֹד֔וֹת לְמַ֗עַן לֹא־ יִשָּׁמַ֥ע קוֹל֛וֹ ע֖וֹד אֶל־ הָרֵ֥י יִשְׂרָאֵֽל׃ פ
16 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 19:9
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 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)
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3ms
סוּגַר n.[m.] cage, prison;—Ez 19:9
ref
H5474 סוּגַר
5474 cuwgar soo-gar'
from 5462; an inclosure, i.e. cage (for an animal):--ward.
see HEBREW for 05462
סוּגַר (su.gar) — cage.
cage, prison, cage with hooks
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
kaj (kelubh; phulake): The earliest known form of cage made to confine a bird, for the pleasure of its song or the beauty of its coloring, was a crude affair of willows or other pliable twigs. Later cages were made of pottery, and now they are mostly made of wire. References in the Bible make it very clear that people were accustomed to confine in cages such birds as they especially prized for pets, or to detain them for market purposes. James indicated that cages were common when he wrote (Jam 3:7): "For every kind of beasts and birds .... is tamed, and hath been tamed by mankind." In Job (Job 41:5) we find these lines "Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens?" The only way to play with a bird is to confine it so that it grows accustomed to you and thus loses fear. Jeremiah compared the civil…
The term so rendered in (Jeremiah 5:27) is more properly a trap in which decoy birds were placed. In (Revelation 18:2) the (Greek term means a prison.
חָח (chach) refers to a hook or ring, often associated with fetters or jewelry, such as nose rings and bracelets. It appears once in the Old Testament, specifically in Ezekiel 29:4. The word is derived from a related term, suggesting a connection to various types of rings or hooks.
חַח n.m. hook, ring, fetter
base
H2397 חָח hook, ring, fetter
2397 chach khawkh
once (Ezek. 29:4) chachiy {khakh-ee'}; from the same as 2336;
a ring for the nose (or lips):--bracelet, chain, hook.
see HEBREW for 02336
חַח (chach) — hook.
1) hook, ring, fetter, brooch
1a) hook, ring (in nose of captive)
1b) hook, ring (as jewellery)
1b1) nose ring
1b2) bracelet
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-ConsecImperf-3mp | Suff — Verb hiphil sequential imperfect third person masculine plural · suffixHc/Vhw3mp/Sp3ms
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
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sp3ms
מָצוֹד (matsowd) refers to a range of concepts including siege-works, hunting implements like nets, and strongholds. It is built from the root meaning to capture or ensnare. The entries indicate that it can denote both a physical net for catching animals and a fortified position. Notably, the lexicons mention its use in Ecclesiastes 9:14.
[מָצוֹד] n.m. in pl., dub., usu. siege-works;—Ec 9:14
ref
[מָצוֹד] n.[m.] hunting implement, specif. net
base
מְצוֹדָה n.f. net
base
[מְצוֹדָה] n.f. fastness, stronghold
base
H4685a מָצוֹד in pl., dub., usu. siege-works H4685b מָצוֹד hunting implement H4685c מְצוֹדָה net H4685d מְצוֹדָה fastness, stronghold
4685 matsowd maw-tsode'
or (feminine) mtsowdah {mets-o-daw'}; or mtsodah
{mets-o-daw'}; from 6679; a net (for capturing animals or
fishes):--also (by interchange for 4679) a fastness or
(beseiging) tower:--bulwark, hold, munition, net, snare.
see HEBREW for 06679
see HEBREW for 04679
מָצוֹד (ma.tsod) — siegework.
siege-works, bulwark
מָצוֹד (ma.tsod) — net.
hunting implement, net
Also means: me.tso.dah (מְצוֹדָה "net" H4685C)
מְצוֹדָה (me.tso.dah) — net.
net
Another spelling of ma.tsod (מָצוֹד "net" H4685B)
מְצוֹדָה (me.tso.dah) — stronghold.
fastness, stronghold
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
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
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-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
N-proper — 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.
