Ezekiel 39:20 — Word Study
WLCוּשְׂבַעְתֶּ֤ם עַל־ שֻׁלְחָנִי֙ ס֣וּס וָרֶ֔כֶב גִּבּ֖וֹר וְכָל־ אִ֣ישׁ מִלְחָמָ֑ה נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃
BSAAnd atʻal My tableshulchân [a place of communion and provision] you will eat your fillsâbaʻ [be completely satisfied, have more than enough] of horsesçûwç [swallow, chariot horses] and ridersrekeb [charioteers, cavalry] of mighty mengibbôwr [strong warriors, champions] and warriorsʼîysh [men of war, soldiers] of every kindkôl [all types, every sort] declaresnᵉʼum the LordʼĂdônây [Adonay, Master] GODYᵉhôvih [Yehovah]
| Greek | English | Parsing |
|---|---|---|
| וּשְׂבַעְתֶּ֤ם | and you will be satisfied | Verb, Qal, sequential perfect second person masculine plural |
| עַל־ | at | Preposition |
| שֻׁלְחָנִי֙ | table my | Noun common masculine singular construct, suffix |
| ס֣וּס | horse | Noun common, masculine singular absolute |
| וָרֶ֔כֶב | and charioteer | Conjunction, noun common masculine singular absolute |
| גִּבּ֖וֹר | warrior | Noun common, masculine singular absolute |
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| אִ֣ישׁ | man of | Noun common, masculine singular construct |
| מִלְחָמָ֑ה | war | Noun common, feminine singular absolute |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| אֲדֹנָ֥י | [the] Lord | Noun proper |
| יְהוִֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And at My table you will eat your fill of horses and riders, of mighty men and warriors of every kind,’ declares the Lord GOD. |
| KJV | Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD. |
| ASV | And ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord Jehovah. |
| YLT | And ye have been satisfied at My table with horse and rider, Mighty man, and every man of war, An affirmation of the Lord Jehovah. |
| WEB | You shall be filled at my table with horses and charioteers, with mighty men, and with all men of war,” says the Lord Yahweh.’ |
| BBE | At my table you will have food in full measure, horses and war-carriages, great men and all the men of war, says the Lord. |
Where they part company is שָׂבֵעַ — see How Translations Differ.
The sentence is structured around a main clause with a declarative statement, emphasizing God's promise of provision.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂבֵעַ
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 39:20
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 Promise of Abundant Provisiongenerated
Ezekiel 39:20 speaks of a future time when God will provide for His people in abundance, symbolized by a feast at His table. This imagery reflects God's care and the fulfillment of His promises, assuring His people that they will be satisfied with His provision, as seen throughout the prophetic writings. The context emphasizes God's sovereignty and the certainty of His declarations, reinforcing the theme of divine provision and judgment in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 38:4 | I will turn you around, put hooks in your jaws, and bring you out with all your army—your horses, your horsemen in full armor, and a great company armed with shields and bucklers, all brandishing their swords. |
| 2 | Psalm 76:5–6 | The valiant lie plundered; they sleep their last sleep. No men of might could lift a hand. |
| 3 | Haggai 2:22 | I will overturn royal thrones and destroy the power of the kingdoms of the nations. I will overturn chariots and their riders; horses and their riders will fall, each by the sword of his brother. |
| 4 | Revelation 19:18 | so that you may eat the flesh of kings and commanders and mighty men, of horses and riders, of everyone slave and free, small and great.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שָׂבֵעַ, u.se.va'.Temgenerated
The verb שָׂבֵעַ (saba`) means to be satisfied or filled, particularly in relation to food. It conveys the idea of being completely sated, implying not just sufficiency but an overflowing abundance.
In this verse, the parsing indicates a sequential perfect form, meaning it describes an action that will be completed in the future. The use of this verb highlights God's promise of fulfillment, ensuring that His people will experience complete satisfaction at His table.
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
One finite verb governs the whole verse — שְׂבַעְתֶּם, you will be satisfied — with a prepositional phrase specifying the location of this satisfaction, followed by a series of noun phrases that list what will be provided. The structure emphasizes the abundance of provision at God's table.
The order of the Hebrew words places focus on the action of being satisfied, followed by the details of what will be consumed, highlighting the significance of God's provision.
Septuagint Backgroundgenerated
The Septuagint translates שָׂבֵעַ as ἐμπλησθήσεσθε — you will be filled — which carries a similar sense of satisfaction but may imply a more passive reception of abundance compared to the active sense in the Hebrew.
This choice reflects a slight narrowing of the concept, focusing on the act of being filled rather than the fullness of satisfaction implied in the Hebrew.
In plain words — the whole versegenerated
Ezekiel 39:20 tells us that God will provide a great feast at His table, where His people will be completely satisfied with horses, riders, and mighty warriors. This reflects God's abundant provision and care for His people.
Frequently Asked Questionsgenerated
Eating at God's table symbolizes receiving His abundant provision and blessings, indicating a close relationship and communion with Him.
The mighty men and warriors refer to strong and valiant individuals, representing the strength and power that God will provide to His people.
This verse illustrates God's faithfulness in fulfilling His promises of provision and protection for His people, assuring them of His care.
Being satisfied at God's table signifies a complete fulfillment of needs and desires, highlighting His ability to provide abundantly for His people.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life?
- How can I cultivate a deeper sense of communion with God, like eating at His table?
- What does it mean for me to be satisfied in God's presence?
- How can I share the abundance of God's blessings with others?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 39:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus shall ye be filled at my table with horses and chariots,.... With the flesh of horses, and of them that sit on them, as John interprets it, Revelation 19:18, and so the Septuagint, Syriac, and
Read John Gill on Ezekiel 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus ye shall be filled at my table with horses and chariots with mighty men and with all men of war Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD.
Read Robert Jamieson on Ezekiel 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt my table; in the field where Gog, his princes, and army are slain, compared to a table. Horses put for horsemen, not common foot-soldiers. Chariots for the men that ride in them. Mighty men; see .
Read Matthew Poole on Ezekiel 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 39:20 Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD.Ver. 20. With horses and chariots,] i.e., With men that ride on horses, and fight out of chariots.
Read John Trapp on Ezekiel 39 →
CambridgeThe Cambridge Bible for Schools and Colleges20. my table] It is the Lord that holds the sacrificial feast here (Ezekiel 39:19), and it is his table to which he invites the fowls and beasts. horses and chariots] It is scarcely necessary to point with LXX. horse and rider; “chariot” suggests that those borne in the chariot are intended. The term rendered “chariot” seems used, however, of “riding-beasts,” e.g. the ass and the camel, Isaiah 21:7; Isaiah 21:9; and there is no intimation elsewhere that Gog’s army rode in chariots: they were horsemen and bowmen.
Read Cambridge on Ezekiel 39 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17-20. “Among the Semites the law of the sacrificial feast was open-handed hospitality; no sacrifice was complete without guests, and portions were freely distributed to rich and poor within the
Read Daniel Denison Whedon on Ezekiel 39 →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 at My table you will eat your fill of horses and riders, of mighty men and warriors of every kind,’ declares the Lord GOD.
You shall be filled at my table with horses and charioteers, with mighty men, and with all men of war,” says the Lord Yahweh.’
And at My table you will eat your fill of horses and riders, of mighty men and warriors of every kind,’ declares the Lord GOD.
You will fill up at my table with horses and charioteers, with warriors and all the soldiers,’ declares the sovereign Lord.
Tyndale line
Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD.
And ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord Jehovah.
And ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD.
Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD.
Thus you shalbe filled at my table with horses and chariots, with valiant men, and with al men of warre, sayth the Lord God.
Strictly literal
And ye shall be filled at my table with horses and charioteers, with mighty men, and with all men of war, saith the Lord Jehovah.
And ye have been satisfied at My table with horse and rider, Mighty man, and every man of war, An affirmation of the Lord Jehovah.
And you have been satisfied at My table with horse and rider, || Mighty man, and every man of war, || A declaration of Lord YHWH.
And ye shall be sated at my table on horses and chariot-teams, on mighty men, and on all men of war, saith the Lord Eternal.
You will be satisfied at my table with horse, chariot, warrior, and every man of war—this is the Lord Yahweh's declaration.'
From the Latin
And you shall be filled at my table with horses, and mighty horsemen, and all the men of war, saith the Lord God.
Simplified
You will eat at my table until you're full, consuming horses and riders, powerful men and all kinds of warriors, declares the Lord God.
At my table you will have food in full measure, horses and war-carriages, great men and all the men of war, says the Lord.
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 this verse, with ten of the twelve words matched. The Septuagint's word order and articles differ, but the core meaning remains consistent across both texts.
וּשְׂבַעְתֶּ֤ם עַל־ שֻׁלְחָנִי֙ ס֣וּס וָרֶ֔כֶב גִּבּ֖וֹר וְכָל־ אִ֣ישׁ מִלְחָמָ֑ה נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃
10 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.
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 39:20
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.
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
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
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
N-ms — Noun common · masculine singular absoluteHNcmsa
hors:
1. Names:
The common names are (1) cuc, and
(2) hippos.
(3) The word parash, "horseman," occurs often, and in several cases is translated "horse" or "warhorse" (Isa 28:28; Eze 27:14; Joe 2:4 the Revised Version, margin); also in 2Sa 16, where the "horsemen" of English Versions of the Bible is ba`ale ha-parashim, "owners of horses"; compare Arabic faris, "horseman," and faras, "horse".
(4) The feminine form cucah, occurs in So 1:9, and is rendered as follows: Septuagint he hippos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) equitatum; the King James Version "company of horses," the Revised Version (British and American) "steed." It is not clear why English Versions of the…
Horse
Always referred to in the Bible in connection with warlike operations, except Isa. 28:28. The war-horse is described Job 39:19-25. For a long period after their settlement in Canaan the Israelites made no use of horses, according to the prohibition, Deut. 17:16. David was the first to form a force of cavalry (2 Sam. 8:4). But Solomon, from his connection with Egypt, greatly multiplied their number (1 Kings 4:26; 10:26, 29). After this, horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7; 9:21, 33…
The most striking feature in the biblical notices of the horse is the exclusive application of it to warlike operations; in no instance is that useful animal employed for the purposes of ordinary locomotion or agriculture, if we except (Isaiah 28:28) The animated description of the horse in (Job 39:19-25) applies solely to the war-horse. The Hebrews in the patriarchal age, as a pastoral race, did not stand in need of the services Of the horse, and for a long period after their settlement in Canaan they dispensed with it, partly in consequence of the hilly nature of the country, which only admitted of the use of chariots in certain localities, (Judges 1:19) and partly in consequence to the prohibition in (17:16) which would be held to apply at all periods. David first established…
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — Noun common · masculine singular absoluteHNcmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
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…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
HNcfsa — Noun common · feminine singular absoluteHNcfsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
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
