Ezekiel 38:3 — Word Study
WLCוְאָ֣מַרְתָּ֔ כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יְהוִ֑ה הִנְנִ֤י אֵלֶ֙יךָ֙ גּ֔וֹג נְשִׂ֕יא רֹ֖אשׁ מֶ֥שֶׁךְ וְתֻבָֽל׃
BSAand declareʼâmar that this is whatkôh the LordʼĂdônây [Adonay, a title of reverence] GODYᵉhôvih [Yehovah] saysʼâmar■ Beholdhên [look, take notice] I am against youʼêl O GogGôwg [a northern nation, a leader] chiefrôʼsh [high-ranking] princenâsîyʼ [leader, ruler] of MeshechMeshek [a people group] and TubalTûwbal [a region in Asia Minor]
| Greek | English | Parsing |
|---|---|---|
| וְאָ֣מַרְתָּ֔ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| כֹּ֥ה | thus | Adverb |
| אָמַ֖ר | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֑ה | Yahweh | Noun proper |
| הִנְנִ֤י | here I | Particle, suffix |
| אֵלֶ֙יךָ֙ | [am] against you | Preposition, suffix |
| גּ֔וֹג | O Gog | Noun proper |
| נְשִׂ֕יא | [the] prince of | Noun common, masculine singular construct |
| רֹ֖אשׁ | [the] head of | Noun common, masculine singular construct |
| מֶ֥שֶׁךְ | Meshech | Noun proper |
| וְתֻבָֽל׃ | and Tubal | Conjunction, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and declare that this is what the Lord GOD says: Behold, I am against you, O Gog, chief prince of Meshech and Tubal. |
| KJV | And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: |
| ASV | and say, Thus saith the Lord Jehovah: Behold, I am against thee, O Gog, prince of Rosh, Meshech, and Tubal: |
| YLT | and thou hast said: Thus saith the Lord Jehovah: Lo, I [am] against thee, O Gog, Prince of Rosh, Meshech, and Tubal, |
| WEB | and say, ‘The Lord Yahweh says: “Behold, I am against you, Gog, prince of Rosh, Meshech, and Tubal. |
| BBE | And say, This is what the Lord has said: See, I am against you, O Gog, ruler of Rosh, Meshech, and Tubal: |
Where they part company is in the use of verbs — see How Translations Differ.
The sentence is built around a main declaration with a subordinate adverbial phrase, emphasizing the authoritative message from God.
4 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲדֹנָי
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezekiel 38:3
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 Prophecy Against Goggenerated
Ezekiel 38:3 presents a prophetic declaration where God, through Ezekiel, directly addresses Gog, the chief prince of Meshech and Tubal. This passage is part of a larger prophetic narrative concerning the future conflict involving Israel and its adversaries, emphasizing God's sovereignty and judgment over nations. The context highlights the divine authority in declaring opposition to Gog, reflecting the broader themes of prophecy and divine intervention found throughout the book of Ezekiel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 13:8 | Therefore this is what the Lord GOD says: Because you have uttered vain words and seen false visions, I am against you, declares the Lord GOD. |
| 2 | Ezekiel 29:3 | Speak to him and tell him that this is what the Lord GOD says: Behold, I am against you, O Pharaoh king of Egypt, O great monster who lies among his rivers, who says, ‘The Nile is mine; I made it myself.’ |
| 3 | Ezekiel 35:3 | and declare that this is what the Lord GOD says: Behold, I am against you, O Mount Seir. I will stretch out My hand against you and make you a desolate waste. |
| 4 | Ezekiel 39:1–2 | “As for you, O son of man, prophesy against Gog and declare that this is what the Lord GOD says: Behold, I am against you, O Gog, chief prince of Meshech and Tubal. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — גּוֹג, ne.Si'generated
The name גּוֹג (Gog) refers to a significant figure in biblical prophecy, specifically a leader from the northern regions associated with opposition to Israel. The name's meaning is often linked to 'mountain', suggesting strength or prominence.
In this verse, Gog is identified as a high-ranking leader, emphasizing his role in the prophetic narrative. The use of the term indicates not just a person, but a symbolic representation of opposition against God's people.
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 is structured around two main clauses: the first introduces the declaration, and the second specifies the subject of the declaration. The finite verb אָמַר (amar, 'he says') anchors the sentence, indicating the prophetic nature of the statement.
The word order places emphasis on the declaration from God, with the subject 'Gog' following the introduction, highlighting the direct opposition intended.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as λέγει (legei), which carries the same meaning of 'he says' but reflects a more narrative style typical of Greek literature. This choice underscores the authority of the message being delivered.
The translation choices in the Septuagint indicate a focus on the spoken nature of the prophecy, aligning with the original Hebrew intent while adapting to the Greek audience.
In plain words — the whole versegenerated
Ezekiel 38:3 records a message from God through the prophet Ezekiel, declaring opposition to Gog, the leader of Meshech and Tubal. This verse emphasizes God's authority and the seriousness of the prophetic warning against Gog.
Frequently Asked Questionsgenerated
Gog represents a powerful leader from the north, symbolizing opposition to Israel and God's plan, and is central to the eschatological themes in Ezekiel.
God's declaration signifies His sovereignty over nations and His protection of Israel, emphasizing that He is actively involved in the affairs of the world.
The title 'Adonay' is used to show reverence and respect towards God, indicating His authority and lordship over all creation.
This verse connects to the themes of judgment, prophecy, and God's ultimate authority over nations, which are prevalent throughout the book of Ezekiel.
Reflection Questionsgenerated
- What does God's declaration against Gog reveal about His character and authority?
- In what ways can we see similar themes of opposition in our own lives today?
- How does understanding the historical context of Gog enhance our interpretation of this prophecy?
- What role does reverence for God play in our understanding of His messages to us?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Ezekiel 38:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd say, thus saith the Lord God, behold, I am against thee, O Gog, the chief prince of Meshech and Tubal.
Read John Gill on Ezekiel 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: I am against thee, O Gog, the chief prince of Meshech and Tubal.
Read Robert Jamieson on Ezekiel 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 38:3 And say, Thus saith the Lord GOD; Behold, I [am] against thee, O Gog, the chief prince of Meshech and Tubal:Ver. 3. Behold, I am against thee, O Gog.] Ecce ego ad re, Have at thee, Gog, The chief prince of Meshech and Tubal.] These two are thus conjoined to show, as some think, that Turks and Popelings shall at length join their forces to root out the true religion, and that, while they are tumultuating and endeavouring the Church’ s downfall, Christ shall come upon them and confound them. See on Revelation 16:14; Revelation 16:16. The Jews hold that this whole prophecy shall be fulfilled at the coming of their long looked for Messiah, and while they take all things therein…
Read John Trapp on Ezekiel 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The chief prince.—As in Ezekiel 38:2, the prince of Rosh.
Read Charles John Ellicott on Ezekiel 38 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
and declare that this is what the Lord GOD says: Behold, I am against you, O Gog, chief prince of Meshech and Tubal.
and say, ‘The Lord Yahweh says: “Behold, I am against you, Gog, prince of Rosh, Meshech, and Tubal.
and declare that this is what the Lord GOD says: Behold, I am against you, O Gog, chief prince of Meshech and Tubal.
and say: ‘This is what the sovereign Lord says: Look, I am against you, Gog, chief prince of Meshech and Tubal.
Tyndale line
And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal:
and say, Thus saith the Lord Jehovah: Behold, I am against thee, O Gog, prince of Rosh, Meshech, and Tubal:
and say, Thus saith the Lord GOD: Behold, I am against thee, O Gog, prince of Rosh, Meshech, and Tubal:
And say, Thus saith the Lord GOD: Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal:
And say, Thus sayth the Lord God, Behold, I come against thee, O Gog the chiefe prince of Meshech and Tubal.
Strictly literal
and say, Thus saith the Lord Jehovah: Behold, I am against thee, O Gog, prince of Rosh, Meshech, and Tubal.
and thou hast said: Thus saith the Lord Jehovah: Lo, I [am] against thee, O Gog, Prince of Rosh, Meshech, and Tubal,
and you have said, Thus says Lord YHWH: Behold, I [am] against you, O Gog, || Chief prince of [[or prince of Rosh,]] Meshech and Tubal,
And say, Thus hath said the Lord Eternal, Behold, I will be against thee, O Gog, the prince of Rosh, Meshech and Thubal;
Say, 'The Lord Yahweh says this: Behold! I am against you, Gog, chief prince of Meshech and Tubal.
From the Latin
And say to him: Thus saith the Lord God: Behold, I come against thee, O Gog, the chief prince of Mosoch and Thubal.
Simplified
and declare that this is what the Lord God says: Watch out, I am condemning you, Gog, chief prince of Meshech and Tubal.
And say, This is what the Lord has said: See, I am against you, O Gog, ruler of Rosh, Meshech, and Tubal:
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 their wording of Ezekiel 38:3, with 11 of the 12 words matched. The Dead Sea Scrolls show some restoration, indicating that the text has remained consistent through various traditions, although some words were supplied by an editor.
וְאָ֣מַרְתָּ֔ כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יְהוִ֑ה הִנְנִ֤י אֵלֶ֙יךָ֙ גּ֔וֹג נְשִׂ֕יא רֹ֖אשׁ מֶ֥שֶׁךְ וְתֻבָֽל׃
11 of the 12 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.
ואמרת [כה] [אמר] [אדני] [יהוה] [הנ׳ני] [אלי׳ך] [גוג] [נשיא] ראש [משך] [ותבל]
nothing on the leather here — 2 partly restored, 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 38:3
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
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
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part | Suff — Particle · suffixHTj/Sp1bs
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 | Suff — Preposition · suffixHR/Sp2ms
גּוֹג (gog) refers to both a man from the tribe of Reuben mentioned in 1 Chronicles 5:4 and a prophetic figure associated with the lands of Rosh, Meshech, Tubal, and Magog. The name is linked to the meaning "mountain," though its exact derivation remains uncertain.
גּוֹג n.pr.m. (√ unknown)
a Reubenite
Gog of the land of Magog, prince of Rosh, Meshek, and Tubal
base
H1463 גּוֹג
1463 Gowg gohg
of uncertain derivation; Gog, the name of an Israelite, also
of some nothern nation:--Gog.
גּוֹג (gog) — Gog.
A man of the tribe of Reuben living at the time of Egypt and Wilderness, only mentioned at 1Ch.5.4;
son of: Shemaiah (H8098D);
father of: Shimei (H8096L)
§ Gog = "mountain"
1) a Reubenite, son of Shemaiah
2) the prophetic prince of Rosh, Meshech and Tubal, and Magog
גּוֹג (gog) — Gog.
Gog = "mountain"
the land of Rosh, Meshech and Tubal, and Magog
Also named: Gōg (Γώγ "Gog" G1136)
N-proper — Noun properHNpl
gog (gogh; Goug):
(1) A son of Joel, and descendant of the tribe of Reuben (1Ch 5:4).
(2) The prince of Rosh, Meshech and Tubal (Eze 38:2 f; 39:1-16). His territory was known as the land of Magog, and he was the chief of those northern hordes who were to make a final onslaught upon Israel while enjoying the blessings of the Messianic age. He has been identified with Gagi, ruler of Sakhi, mentioned by Ashurbanipal, but Professor Sayce thinks the Hebrew name corresponds more closely to Gyges, the Lydian king, the Gugu of the cuneiform inscriptions. According to Ezekiel's account Gog's army included in its numbers Persia, Cush, Put, Gomer or the Cimmerians, and Togarmah, from the extreme North. They are represented as a vast mixed horde from the far-off parts of the North, the limits of…
Gog
(1.) A Reubenite (1 Chr. 5:4), the father of Shimei.
(2.) The name of the leader of the hostile party described in Ezek. 38,39, as coming from the “north country” and assailing the people of Israel to their own destruction. This prophecy has been regarded as fulfilled in the conflicts of the Maccabees with Antiochus, the invasion and overthrow of the Chaldeans, and the temporary successes and destined overthrow of the Turks. But “all these interpretations are unsatisfactory and inadequate. The vision respecting Gog and Magog in the Apocalypse (Rev. 20:8) is in substance a reannouncement of this prophecy of Ezekiel. But while Ezekiel contemplates the great conflict in a more general light as what was certainly to be connected with the times of the Messiah, and should come then to…
(mountain). A Reubenite, (1 Chronicles 5:4) son of Shemaiah.
roof; covering
נָשִׂיא (nasiy') refers to an exalted figure, such as a chief, prince, or ruler, and also denotes a rising mist or vapor. The word is derived from a root meaning 'to lift up.' Its meanings encompass leadership roles and atmospheric phenomena, as noted in various lexicons.
נָשִׂיא 128 n.m. one lifted up, i.e. a chief prince
base
[נָשִׂיא] n.[m.] rising mist, vapour
base
H5387a נָשִׂיא one lifted up, i.e. a chief prince H5387b נָשִׂיא rising mist, vapour
5387 nasiy' naw-see'
or nasi8 {naw-see'}; from 5375; properly, an exalted one,
i.e. a king or sheik; also a rising mist:--captain, chief,
cloud, governor, prince, ruler, vapour.
see HEBREW for 0nasi8
see HEBREW for 05375
נָשִׂיא (na.si) — leader.
one lifted up, chief, prince, captain, leader
נָשִׂיא (na.si) — mist.
rising mist, vapour
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…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
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…
מֶ֫שֶׁךְ (Meshek) refers to a figure from the Old Testament, specifically a son of Japheth, who is associated with northern nations including the Moschi. The entries indicate that Meshech is linked to the descendants of Japheth and is often mentioned alongside other nations such as Tubal and Magog. The name is thought to mean 'drawing out,' but the lexicons do not provide further details on its derivation.
מֶ֫שֶׁךְ n.pr.gent. the Moschi;—‘son’ of Japeth
base
H4902 מֶ֫שֶׁךְ the Moschi
4902 Meshek meh'-shek
the same in form as 4901, but probably of foreign derivation;
Meshek, a son of Japheth, and the people descended from
him:--Mesech, Meshech.
see HEBREW for 04901
מֶ֫שֶׁךְ (me.shekh) — Meshech.
A man living at the time of the Patriarchs, first mentioned at Gen.10.2;
son of: Japheth (H3315);
brother of: Gomer (H1586), Magog (H4031), Madai (H4074), Javan (H3120), Tubal (H8422) and Tiras (H8494)
§ Mesech or Meshech = "drawing out"
1) son of Japheth, grandson of Noah, and progenitor of peoples to the north of Israel
1a) descendants of Mesech often mentioned in connection with Tubal, Magog, and other northern nations including the Moschi, a people on the borders of Colchis and Armenia
מֶ֫שֶׁךְ (me.shekh) — Meshech.
§ Mesech or Meshech = "drawing out"
descendants of Mesech often mentioned in connection with Tubal, Magog, and other northern nations including the Moschi, a people on the borders of Colchis and Armenia
מֶ֫שֶׁךְ (me.shekh) — Meshech.
§ Mesech or Meshech = "drawing out"
N-proper — Noun properHNpl
Meshech
Drawing out, the sixth son of Japheth (Gen. 10:2), the founder of a tribe (1 Chr. 1:5; Ezek. 27:13; 38:2,3). They were in all probability the Moschi, a people inhabiting the Moschian Mountains, between the Black and the Caspian Seas. In Ps. 120:5 the name occurs as simply a synonym for foreigners or barbarians. “During the ascendency of the Babylonians and Persians in Western Asia, the Moschi were subdued; but it seems probable that a large number of them crossed the Caucasus range and spread over the northern steppes, mingling with the Scythians. There they became known as Muscovs, and gave that name to the Russian nation and its ancient capital by which they are…
who is drawn by force
תּוּבַל (Tuwbal) refers to a postdiluvian patriarch, the son of Japheth, and also denotes a region in eastern Asia Minor, possibly equivalent to Cappadocia. The name is associated with the meaning "thou shall be brought." The entries consistently identify Tubal as both a person and a geographical location.
תּוּבַל n.pr.terr. et gent. in E. Asia Minor, perh. nearly = Cappadocia
base
H8422 תּוּבַל in E. Asia Minor, perh. nearly = Cappadocia
8422 Tuwbal too-bal'
or Tubal {too-bal'}; probably of foreign derivation; Tubal, a
postdiluvian patriarch and his posterity:--Tubal.
תּוּבַל (tu.val) — Tubal.
A man living at the time of the Patriarchs, first mentioned at Gen.10.2;
son of: Japheth (H3315);
brother of: Gomer (H1586), Magog (H4031), Madai (H4074), Javan (H3120), Meshech (H4902) and Tiras (H8494)
§ Tubal = "thou shall be brought"
1) son of Japheth and grandson of Noah
n pr terr
2) a region in east Asia Minor
2a) perhaps nearly equal to Cappadocia
תּוּבַל (tu.val) — Tubal.
§ Tubal = "thou shall be brought"
a region in east Asia Minor
perhaps nearly equal to Cappadocia
תּוּבַל (tu.val) — (Meshech)-Tubal.
Combined with me.shekh (מֶ֫שֶׁךְ "Meshech" H4902I)
§ Tubal = "thou shall be brought"
a region in east Asia Minor
perhaps nearly equal to Cappadocia
Conj | N-proper — Conjunction · noun properHC/Npl
tu'-bal (tubhal, tubhal; Septuagint Thobel, Codex Alexandrinus in Eze 39:1, Thober): As the text stands, Tubal and Meshech are always coupled, except in Isa 66:19 (Massoretic Text) and Ps 120:5. In the former passage Tubal is yoked with Javan; in the latter Meshech occurs in 120:5 and Kedar in 120:6. In Ge 10:2 parallel, they are sons of Japheth. In Ezekiel (27:13) the two are mentioned as exporters of slaves and copper, as a warlike people of antiquity (32:26), in the army of Gog (38:2 ff; 39:1). Josephus identifies them with the Iberians and Cappadocians respectively; but they are most probably the Tibarenoi, and Moschoi, first mentioned in Herodotus iii.94 as belonging…
Tubal
(1.) The fifth son of Japheth (Gen. 10:2).
(2.) A nation, probably descended from the son of Japheth. It is mentioned by Isaiah (66:19), along with Javan, and by Ezekiel (27:13), along with Meshech, among the traders with Tyre, also among the confederates of Gog (Ezek. 38:2, 3; 39:1), and with Meshech among the nations which were to be destroyed (32:26). This nation was probably the Tiberini of the Greek historian Herodotus, a people of the Asiatic highland west of the Upper Euphrates, the southern range of the Caucasus, on the east of the Black Sea.
is reckoned with Javan and Meshech among the sons of Japheth. (Genesis 10:2; 1 Chronicles 1:5) The three are again associated in the enumeration of the sources of the wealth of Tyre. (Ezekiel 27:13) Tubal and Javan, (Isaiah 68:19) Meshech and Tubal, (Ezekiel 32:26; 38:2,3; 39:1) are nations of the north. (Ezekiel 38:15; 39:2) Josephus identified the descendants of Tubal with the Iberians, that is, the inhabitants of a tract of country between the Caspian and Euxine Seas, which nearly corresponded to the modern Georgia.