Ezekiel 27:3 — Word Study
WLCוְאָמַרְתָּ֣ לְצ֗וֹר הַיֹּשֶׁ֙בֶת֙ עַל־ מְבוֹאֹ֣ת יָ֔ם רֹכֶ֙לֶת֙ הָֽעַמִּ֔ים אֶל־ אִיִּ֖ים רַבִּ֑ים כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה צ֕וֹר אַ֣תְּ אָמַ֔רְתְּ אֲנִ֖י כְּלִ֥ילַת יֹֽפִי׃
BSATellʼâmar TyreTsôr [situated at the entry of the sea] who dwellsyâshab [resides, remains] atʻal ◂the gatewaymᵉbôwʼâh△ [entrance, entry point] to the seayâm [the Mediterranean, a large body of water] merchantrâkal [trader, commerce leader] of the peoplesʻam [nations, communities] onʼêl manyrab [numerous, various] coastsʼîy [islands, coastlands] that this is whatkôh the LordʼĂdônây [Adonay, God's sovereign title] GODYᵉhôvih [Yehovah] saysʼâmar■ ◂Youʼattâh have saidʼâmar■ O TyreTsôr [a major Phoenician city] Iʼănîy am perfectkâlîyl [exist as, have the nature of, complete, entire] in beautyyŏphîy [loveliness, attractiveness]
| Greek | English | Parsing |
|---|---|---|
| וְאָמַרְתָּ֣ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| לְצ֗וֹר | to Tyre | Preposition, noun proper |
| הַיֹּשֶׁ֙בֶת֙ | that sits | Particle, verb qal participle (active) feminine singular |
| עַל־ | at | Preposition |
| מְבוֹאֹ֣ת | [the] entrances of | Noun common, feminine plural construct |
| יָ֔ם | [the] sea | Noun common, masculine singular absolute |
| רֹכֶ֙לֶת֙ | [the] trader | Verb, Qal, participle (active) feminine singular |
| הָֽעַמִּ֔ים | of the peoples | Particle, noun common masculine plural absolute |
| אֶל־ | to | Preposition |
| אִיִּ֖ים | islands | Noun common, masculine plural absolute |
| רַבִּ֑ים | many | Adj |
| כֹּ֤ה | thus | Adverb |
| אָמַר֙ | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֔ה | Yahweh | Noun proper |
| צ֕וֹר | O Tyre | Noun proper |
| אַ֣תְּ | you | Pronoun |
| אָמַ֔רְתְּ | you have said | Verb, Qal, perfect second person feminine singular |
| אֲנִ֖י | I | Pronoun |
| כְּלִ֥ילַת | [am] perfect of | Adj |
| יֹֽפִי׃ | beauty | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Tell Tyre, who dwells at the gateway to the sea, merchant of the peoples on many coasts, that this is what the Lord GOD says: You have said, O Tyre, ‘I am perfect in beauty.’ |
| KJV | And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said, I am of perfect beauty. |
| ASV | and say unto Tyre, O thou that dwellest at the entry of the sea, that art the merchant of the peoples unto many isles, thus saith the Lord Jehovah: Thou, O Tyre, hast said, I am perfect in beauty. |
| YLT | O dweller on the entrances of the sea, Merchant of the peoples unto many isles, Thus said the Lord Jehovah: O Tyre, thou — thou hast said: I [am] the perfection of beauty. |
| WEB | and tell Tyre, ‘You who dwell at the entry of the sea, who are the merchant of the peoples to many islands, the Lord Yahweh says: “You, Tyre, have said, ‘I am perfect in beauty.’ |
| BBE | And say to Tyre, O you who are seated at the doorway of the sea, trading for the peoples with the great sea-lands, these are the words of the Lord: You, O Tyre, have said, I am a ship completely beautiful. |
Where they part company is כְּלִ֥ילַת — see How Translations Differ.
The structure consists of a main clause followed by a divine statement and direct speech, emphasizing Tyre's pride and God's response.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָבֹוא
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 21 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 27:3
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 Tyregenerated
Ezekiel 27:3 addresses Tyre, a prominent Phoenician city known for its trade and maritime prowess. The chapter serves as a lament, reflecting on Tyre's pride in its beauty and the consequences of its arrogance. This section is part of a broader prophecy that critiques Tyre's reliance on its own strength and beauty, contrasting it with God's sovereignty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 27:4–25 | Your borders are in the heart of the seas; your builders perfected your beauty. |
| 2 | Ezekiel 26:17 | Then they will lament for you, saying, “How you have perished, O city of renown inhabited by seafaring men— she who was powerful on the sea, along with her people, who imposed terror on all peoples! |
| 3 | Ezekiel 28:2–3 | “Son of man, tell the ruler of Tyre that this is what the Lord GOD says: Your heart is proud, and you have said, ‘I am a god; I sit in the seat of gods in the heart of the sea.’ Yet you are a man and not a god, though you have regarded your heart as that of a god. |
| 4 | Isaiah 23:2 | Be silent, O dwellers of the coastland, you merchants of Sidon, whose traders have crossed the sea. |
| 5 | Ezekiel 27:12–36 | Tarshish was your merchant because of your great wealth of goods; they exchanged silver, iron, tin, and lead for your wares. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — כְּלִ֥ילַת, ke.Li.latgenerated
The word כְּלִילַת (ke.Li.lat) means 'perfect' or 'entire', indicating completeness and wholeness. It is often used in contexts that emphasize totality, such as sacrifices that are wholly consumed. The parsing as an adjective suggests it describes the state of Tyre's beauty as perceived by itself.
This term carries a sense of pride, as Tyre claims to be 'perfect in beauty', a declaration that invites divine response. The emphasis on perfection in beauty suggests an ideal that may not align with reality, especially in light of the prophetic message.
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 of the verse is אָמַרְתְּ, you have said, which governs the entire clause. The structure is straightforward, with a subject and a predicate that includes a description of Tyre's claim to beauty.
The sentence flows from the declaration of Tyre's identity and its pride, leading into God's response. The use of prepositional phrases such as עַל־ מְבוֹאֹ֣ת (at the entrances of) adds detail to Tyre's geographical and commercial significance.
Septuagint Backgroundgenerated
In the Septuagint, the translators chose περί for כְּלִ֥ילַת, indicating a focus on the surrounding or encompassing nature of Tyre's beauty. This choice suggests a broader interpretation, emphasizing Tyre's self-perception rather than a simple statement of fact.
The Greek rendering captures the essence of Tyre's claims while framing it within the context of divine judgment, highlighting the contrast between human pride and divine truth.
In plain words — the whole versegenerated
Ezekiel 27:3 tells us that Tyre, a significant city, boasts about its beauty and trade. God responds to Tyre's pride, emphasizing that such claims will be scrutinized. This verse highlights the tension between human perception and divine truth.
Frequently Asked Questionsgenerated
Tyre's claim reflects its pride and self-assessment as a powerful trading city, but it invites divine scrutiny and judgment.
Tyre is called out for its arrogance and reliance on its own beauty and trade, which contrasts with God's sovereignty.
This verse is part of a larger lamentation that critiques the pride of nations, emphasizing that no power stands against God's judgment.
Tyre's pride serves as a warning against self-reliance and the belief that human achievements can stand independent of divine authority.
Reflection Questionsgenerated
- In what ways do I see pride manifesting in my own life, similar to Tyre's?
- How can I remain humble and acknowledge God's sovereignty in my achievements?
- What are some areas where I might be relying too much on my own strength rather than trusting in God?
- How does this verse challenge my understanding of beauty and success in my own life?
The early church on this verse — how the Fathers read it
Jerome comments on Tyre's claim of beauty, noting its location and pride, which serves as a critical reflection on its fate.
O Tyre, you have said, 'I am of perfect beauty' (or you have said, 'I have surrounded myself with beauty') and situated in the heart of the sea.Early Church Fathers on Ezekiel 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 27:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd say unto Tyrus, O thou that art situate at the entry of the sea,.... Of the Mediterranean sea; at the eastern part of it, not above half a mile from the continent; and so fit for a seaport, and a
Read John Gill on Ezekiel 27 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said, I am of perfect beauty.
Read Robert Jamieson on Ezekiel 27 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePersonate Tyre as near thee, and hearing what thou sayest unto or of her; describe her, that she may know thou speakest to her. That art situate; that dwellest, so the Hebrew. The entry, Heb. entrances, she was but four furlongs, or five hundred paces, or half our English mile, from the continent, as it were in the very door of the sea, far enough off to have convenient harbors between her and the continent, and to be out of danger of sudden or easy surprises. A merchant; a rich and populous emporium or mart for all commodities, either to vend or buy to islanders, or those that dwell on firm land. Thou hast said; in thy riches, strength, alliances, and trade, thou art grown proud, thou hast…
Read Matthew Poole on Ezekiel 27 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 27:3 And say unto Tyrus, O thou that art situate at the entry of the sea, [which art] a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said, I [am] of perfect beauty.Ver. 3. O thou that art situated at the entry of the sea.] As now the city of Venice is, “ Media insuperabilis unda. ” Environed with her embracing Neptune, to whom (as the ceremony of throwing a ring into the sea implieth, saith one) she marrieth herself with yearly nuptials. But hath she so learned Christ? and doth not the Nebuchadnezzar of Constantinople now threaten her sore? Thou hast said, I am of perfect beauty.] So that nothing can be added to me: I am ocellus orbis. But who…
Read John Trapp on Ezekiel 27 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) At the entry of the sea.—The word for “entry” in the original is plural, and means the approaches to the sea, or harbours. Tyre had two of these, both remarkably good: the “Egyptian,” facing the south, and the “Sidonian,” facing the north, the latter having also an outer harbour or roadstead, formed by a ledge off the north-west extremity of the island. The former is now completely, and the latter nearly, filled up with sand and ruins.
Read Charles John Ellicott on Ezekiel 27 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The entry of the sea] Tyre was a small island, or rather rock, in the sea, at a short distance from the main land. We have already seen that there was another Tyre on the main land; but they are both considered as one city.
Read AdamClarke on Ezekiel 27 →
CambridgeThe Cambridge Bible for Schools and Colleges3. entry of the sea] lit. entries, reference possibly being to the two harbours of Tyre, one of which was to the N.-E. of the island, called the Sidonian harbour, because looking towards Sidon; and the other on the S. or S.-E. of the island, the exact position of which is uncertain owing to the silting which has taken place. See plate in Rawlinson, Phœnicia, p. 71. people for many isles] peoples unto many coasts, or, countries, cf. Ezekiel 27:3; Ezekiel 27:6; Ezekiel 27:15. Her traffic with the peoples extended to many and distant coastlands.
Read Cambridge on Ezekiel 27 →
Albert Barnes1798–1870Barnes' Notes on the BibleEntry - literally, “entries.” Ancient Tyre had two ports, that called the Sidonian to the north, the Egyptian to the south; the former exists to the present day.
Read Albert Barnes on Ezekiel 27 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Tell Tyre, who dwells at the gateway to the sea, merchant of the peoples on many coasts, that this is what the Lord GOD says: You have said, O Tyre, ‘I am perfect in beauty.’
and tell Tyre, ‘You who dwell at the entry of the sea, who are the merchant of the peoples to many islands, the Lord Yahweh says: “You, Tyre, have said, ‘I am perfect in beauty.’
Tell Tyre, who dwells at the gateway to the sea, merchant of the peoples on many coasts, that this is what the Lord GOD says: You have said, O Tyre, ‘I am perfect in beauty.’
Say to Tyre, who sits at the entrance of the sea, merchant to the peoples on many coasts, ‘This is what the sovereign Lord says: “‘O Tyre, you have said, “I am perfectly beautiful.”
Tyndale line
And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said, I am of perfect beauty.
and say unto Tyre, O thou that dwellest at the entry of the sea, that art the merchant of the peoples unto many isles, thus saith the Lord Jehovah: Thou, O Tyre, hast said, I am perfect in beauty.
and say unto Tyre, O thou that dwellest at the entry of the sea, which art the merchant of the peoples unto many isles, thus saith the Lord GOD: Thou, O Tyre, hast said, I am perfect in beauty.
And say to Tyre, O thou that art situated at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyre, thou hast said, I am of perfect beauty.
And say vnto Tyrus, that is situate at the entrie of the sea, which is the marte of the people for many yles, Thus sayeth the Lord God, O Tyrus, thou hast said, I am of perfite beautie.
Strictly literal
and say unto Tyre: O thou that art situate at the entries of the sea, and traffickest with the peoples in many isles, thus saith the Lord Jehovah: Thou, Tyre, hast said, I am perfect in beauty.
O dweller on the entrances of the sea, Merchant of the peoples unto many isles, Thus said the Lord Jehovah: O Tyre, thou — thou hast said: I [am] the perfection of beauty.
O dweller on the entrances of the sea, || Merchant of the peoples to many islands, Thus said Lord YHWH: O Tyre, you have said, || I [am] the perfection of beauty.
And say unto Tyre, O thou that art situated at the entrances of the sea, the merchant of the people unto many isles, Thus hath said the Lord Eternal, O Tyre, thou hast indeed said, I am perfect in beauty.
and say to Tyre, who lives within the gates of the sea, merchants of peoples to many islands, the Lord Yahweh says this to you: Tyre, you have said, 'I am perfect in beauty.'
From the Latin
And say to Tyre that dwelleth at the entry of the sea, being the mart of the people for many islands: Thus saith the Lord God: O Tyre, thou hast said: I am of perfect beauty,
Simplified
Tell Tyre, the city that stands at the gateway to the sea, supplying goods to many overseas nations, that this is what the Lord God says: Tyre, you say to yourself, ‘I'm so beautiful!’
And say to Tyre, O you who are seated at the doorway of the sea, trading for the peoples with the great sea-lands, these are the words of the Lord: You, O Tyre, have said, I am a ship completely beautiful.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with a high correspondence of words. However, the Septuagint's phrasing and word order differ, reflecting its own interpretative choices while maintaining the core message of Tyre's pride and impending judgment.
וְאָמַרְתָּ֣ לְצ֗וֹר הַיֹּשֶׁ֙בֶת֙ עַל־ מְבוֹאֹ֣ת יָ֔ם רֹכֶ֙לֶת֙ הָֽעַמִּ֔ים אֶל־ אִיִּ֖ים רַבִּ֑ים כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה צ֕וֹר אַ֣תְּ אָמַ֔רְתְּ אֲנִ֖י כְּלִ֥ילַת יֹֽפִי׃
15 of the 21 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 27:3
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
צֹר (tsor) refers to Tyre, a well-known Phoenician city located on the Mediterranean coast. The word is associated with the meaning of 'rock' and is linked to the Hebrew word for rock, צור (tsur). The entries consistently identify it as a proper noun and a significant location in ancient Palestine.
צֹר, צוֹר n.pr.loc. Tyre, famous Phoenician city
base
H6865 צֹר, צוֹר Tyre, famous Phoenician city
6865 Tsor tsore
or Tsowr {tsore}; the same as 6864; a rock; Tsor, a place in
Palestine:--Tyre, Tyrus.
see HEBREW for 06864
צֹר (tsor) — Tyre.
§ Tyre or Tyrus = "a rock"
the Phoenician city on the Mediterranean coast
Prep | N-proper — Preposition · noun properHR/Npl
tir (tsowr. tsor, "rock"' Turos, "Tyrus"; modern Sur):
1. Physical Features:
The most noted of the Phoenician cities situated on the coast, lat. 33ø 17 minutes, about 20 miles South of Sidon and about 35 North of Carmel. The date of its foundation is uncertain, but it was later than that of Sidon. It is mentioned in the travels of the Egyptian Mohar, dating probably from the 14th century BC, and in the Tell el-Amarna Letters of about the same period. Herodotus describes the temple of Hercules at Tyre and says it was built 2,300 years before his time, which would carry back the beginning of the city to more than 2700 BC. It was a double city, one part on an island, a short distance from the shore, and the other on the mainland opposite. The island city had two harbors, connected by a canal, one looking North and the other South. The island was rocky and the city was fortitled on the land…
Tyre
A rock, now es-Sur; an ancient Phoenician city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious history. The commerce of the whole world was gathered into the warehouses of Tyre. “Tyrian merchants were the first who ventured to navigate the Mediterranean waters; and they founded their colonies on the coasts and neighbouring islands of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage and other places, in Sicily and Corsica, in Spain at Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz)” (Driver’s Isaiah). In the time of David a friendly alliance was entered into between the Hebrews and the Tyrians, who were long ruled over by their native kings (2 Sam. 5:11;
(a rock), a celebrated commercial city of Phoenicia, on the coast of the Mediterranean. Its Hebrew name, Tzor , signifies a rock; which well agrees with the site of Sur , the modern town, on a rocky peninsula, formerly an island. There is no doubt that, previous to the siege of the city by Alexander the Great, Tyre was situated on an island; but, according to the tradition of the inhabitants, there was a city on the mainland before there was a city on the island; and the tradition receives some color from the name of Palaetyrus, or Old Tyre, which was borne in Greek times by a city on the continent, thirty stadia to the south. Notices in the Bible . --In the Bible Tyre is named for the first time in the of Joshua, ch. (Joshua 19:29) where it is adverted to as a fortified city (in the Authorized Version "the strong city") in…
Tyrus, strength; rock; sharp
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Art | V-Qal — Particle · verb qal participle (active) feminine singularHTd/Vqrfsa
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
מָבוֹא (mbowah) refers to an entrance or a way of entering, indicating both the act of entering and the physical space associated with it. It is a feminine form of the related word מָבוֹא (mavo, H3996). The entries consistently emphasize its meaning related to entry and coming in.
מָבוֹא n.m. entrance, a coming in, entering
entrance, i.e. place or way of entrance
entering, act of entrance
base
H3997 מָבוֹא, מְבוֹאָה
3997 mbowah meb-o-aw'
feminine of 3996; a haven:--entry.
see HEBREW for 03996
מְבוֹאָה (me.vo.ah) — entry.
entry, entrance, a coming in, entering
Another spelling of ma.vo (מָבוֹא "entrance" H3996)
N-mp — Noun common · feminine plural constructHNcfpc
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…
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-ms — Noun common · masculine singular absoluteHNcmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
רָכַל (rakal) is a primitive root meaning to travel for trading. It primarily refers to a trafficker or trader, indicating movement from one place to another for the purpose of commerce. The exact nuances of the term are uncertain, but it is consistently linked to the concept of trading.
[רָכַל] vb. prob. go about, from one to another
base
H7402 רָכַל
7402 rakal raw-kal'
a primitive root; to travel for trading:--(spice) merchant.
רָכַל (ra.khal) — to trade.
1) to go about (meaning uncertain)
1a) (Qal) trafficker, trader (participle) (subst)
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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
אִי (iy) refers to a habitable area, encompassing meanings like coast, region, island, and shore. It is derived from a root meaning 'dry land' and is used in contexts related to geographical features, such as in Isaiah 20:6. The term captures various types of landforms, highlighting its versatility in describing different coastal and insular terrains.
H339 אִי coast, region
339 'iy ee
from 183; properly, a habitable spot (as desirable); dry
land, a coast, an island:--country, isle, island.
see HEBREW for 0183
אִי (i) — coastland.
coast, island, shore, region
N-mp — Noun common · masculine plural absoluteHNcmpa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
צֹר (tsor) refers to Tyre, a well-known Phoenician city located on the Mediterranean coast. The word is associated with the meaning of 'rock' and is linked to the Hebrew word for rock, צור (tsur). The entries consistently identify it as a proper noun and a significant location in ancient Palestine.
צֹר, צוֹר n.pr.loc. Tyre, famous Phoenician city
base
H6865 צֹר, צוֹר Tyre, famous Phoenician city
6865 Tsor tsore
or Tsowr {tsore}; the same as 6864; a rock; Tsor, a place in
Palestine:--Tyre, Tyrus.
see HEBREW for 06864
צֹר (tsor) — Tyre.
§ Tyre or Tyrus = "a rock"
the Phoenician city on the Mediterranean coast
N-proper — Noun properHNpl
tir (tsowr. tsor, "rock"' Turos, "Tyrus"; modern Sur):
1. Physical Features:
The most noted of the Phoenician cities situated on the coast, lat. 33ø 17 minutes, about 20 miles South of Sidon and about 35 North of Carmel. The date of its foundation is uncertain, but it was later than that of Sidon. It is mentioned in the travels of the Egyptian Mohar, dating probably from the 14th century BC, and in the Tell el-Amarna Letters of about the same period. Herodotus describes the temple of Hercules at Tyre and says it was built 2,300 years before his time, which would carry back the beginning of the city to more than 2700 BC. It was a double city, one part on an island, a short distance from the shore, and the other on the mainland opposite. The island city had two harbors, connected by a canal, one looking North and the other South. The island was rocky and the city was fortitled on the land…
Tyre
A rock, now es-Sur; an ancient Phoenician city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious history. The commerce of the whole world was gathered into the warehouses of Tyre. “Tyrian merchants were the first who ventured to navigate the Mediterranean waters; and they founded their colonies on the coasts and neighbouring islands of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage and other places, in Sicily and Corsica, in Spain at Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz)” (Driver’s Isaiah). In the time of David a friendly alliance was entered into between the Hebrews and the Tyrians, who were long ruled over by their native kings (2 Sam. 5:11;
(a rock), a celebrated commercial city of Phoenicia, on the coast of the Mediterranean. Its Hebrew name, Tzor , signifies a rock; which well agrees with the site of Sur , the modern town, on a rocky peninsula, formerly an island. There is no doubt that, previous to the siege of the city by Alexander the Great, Tyre was situated on an island; but, according to the tradition of the inhabitants, there was a city on the mainland before there was a city on the island; and the tradition receives some color from the name of Palaetyrus, or Old Tyre, which was borne in Greek times by a city on the continent, thirty stadia to the south. Notices in the Bible . --In the Bible Tyre is named for the first time in the of Joshua, ch. (Joshua 19:29) where it is adverted to as a fortified city (in the Authorized Version "the strong city") in…
Tyrus, strength; rock; sharp
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2fs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
כָּלִיל (kaliyl) means entire or whole, and can refer specifically to a sacrifice that is completely consumed, known as a holocaust. It functions as an adjective, adverb, and noun, covering meanings like perfect and wholly. The entries emphasize its use in contexts of totality and completeness.
כָּלִיל adj. and subst. entire, whole, holocaust
base
H3632 כָּלִיל entire, whole, holocaust
3632 kaliyl kaw-leel'
from 3634; complete; as noun, the whole (specifically, a
sacrifice entirely consumed); as adverb, fully:--all, every
whit, flame, perfect(-ion), utterly, whole burnt offering
(sacrifice), wholly.
see HEBREW for 03634
כָּלִיל (ka.lil) — entire.
adj
1) entire, all, perfect
adv
2) entirety
subst
3) whole, whole burnt offering, holocaust, entirety
Adj — AdjHAafsc
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…
יֳפִי (yophiy) means 'beauty' and is derived from the root word represented by Strong's H3302. The entries consistently define it as a noun referring to beauty, without any significant disagreement among the lexicons.
[יֳפִי] n.m. beauty
base
H3308 [יֳפִי] beauty
3308 yophiy yof-ee'
from 3302; beauty:--beauty.
see HEBREW for 03302
יֳפִי (yo.phi) — beauty.
beauty
N-ms — Noun common · masculine singular absoluteHNcmsa
bu'-ti: The space allotted to this topic allows liberty only for the statement of two problems to students of the Bible. They should give distinct attention to the interblending of aesthetics with ethics in the Scripture. They should observe the extent and meaning of aesthetics in Nature.
1. Aesthetics in Scripture:
That the Bible is an ethical book is evident. Righteousness in all the relations of man as a moral being is the key to its inspiration, the guiding light to correct understanding of its utterance. But it is everywhere inspired and writ in an atmosphere of aesthetics. Study will bring out this fact from Genesis to Revelation. The first pair make their appearance in a garden where grew "every tree that is pleasant to the sight" (Ge 2:9), and the last vision for the race is an abode in a city whose gates are of pearl and…
