Genesis 11:8 — Word Study
WLCוַיָּ֨פֶץ יְהוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־ פְּנֵ֣י כָל־ הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃
BSASo the LORDYᵉhôvâh [Yehovah, The covenant Name of God] scattered thempûwts▸ [to disperse, to shatter] from thereshâm [that place, thence] overʻal the facepânîym [presence, surface] of allkôl [everything, the whole] the earthʼerets [land, territory] and they stoppedchâdal▸ [ceased, came to an end] buildingbânâh [constructing, establishing] the cityʻîyr [town, settlement]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֨פֶץ | and he scattered | Verb, Hiphil, sequential imperfect third person masculine singular |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֹתָ֛ם | the object marker them | Particle, suffix |
| מִשָּׁ֖ם | from there | Preposition, adverb |
| עַל־ | over | Preposition |
| פְּנֵ֣י | [the] surface of | Noun common, masculine plural construct |
| כָל־ | all | Noun common, masculine singular construct |
| הָאָ֑רֶץ | the earth | Particle, noun common feminine singular absolute |
| וַֽיַּחְדְּל֖וּ | and they ceased | Verb, Qal, sequential imperfect third person masculine plural |
| לִבְנֹ֥ת | to build | Preposition, verb qal infinitive construct common |
| הָעִֽיר׃ | the city | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the LORD scattered them from there over the face of all the earth, and they stopped building the city. |
| KJV | So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. |
| ASV | So Jehovah scattered them abroad from thence upon the face of all the earth: and they left off building the city. |
| YLT | And Jehovah doth scatter them from thence over the face of all the earth, and they cease to build the city; |
| WEB | So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city. |
| BBE | So the Lord God sent them away into every part of the earth: and they gave up building their town. |
Translations agree on the term וַיָּ֨פֶץ for 'scattered'.
The sentence has one main verb with two prepositional phrases describing the scattering, followed by a second main clause about ceasing to build.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbפּוּץ
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 — Genesis 11:8
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 Tower of Babelgenerated
Genesis 11:8 describes how the LORD intervened in human affairs by scattering the people who were united in language and purpose. This event marked a significant moment in the biblical narrative, illustrating the limits of human ambition and the sovereignty of God. The scattering led to the formation of different nations and languages, as seen in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 11:4–9 | “Come,” they said, “let us build for ourselves a city with a tower that reaches to the heavens, that we may make a name for ourselves and not be scattered over the face of all the earth.” |
| 2 | Genesis 49:7 | Cursed be their anger, for it is strong, and their wrath, for it is cruel! I will disperse them in Jacob and scatter them in Israel. |
| 3 | Deuteronomy 32:8 | When the Most High gave the nations their inheritance, when He divided the sons of man, He set the boundaries of the peoples according to the number of the sons of God. |
| 4 | Luke 1:51 | He has performed mighty deeds with His arm; He has scattered those who are proud in the thoughts of their hearts. |
| 5 | Genesis 10:25–32 | Two sons were born to Eber: One was named Peleg, because in his days the earth was divided, and his brother was named Joktan. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — וַיָּ֨פֶץ, vai.Ya.fetzgenerated
The Hebrew word פּוּץ (puwts) is a Hiphil verb meaning 'to scatter' or 'to disperse'. It conveys the action of breaking apart or shattering, which can apply both physically and figuratively. In this verse, it describes how the LORD caused the people to be scattered across the earth.
The use of the Hiphil stem indicates that the subject (Yahweh) is causing the action to happen to the object (the people). This is not merely a passive occurrence; it is a deliberate act by God to disrupt their plans.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible, which uses the word scattered.
Sentence Structuregenerated
The main verb is וַיָּ֨פֶץ, He scattered, which governs the entire sentence. It is followed by the subject יְהוָ֥ה, Yahweh, and the object marker אֹתָ֛ם, them, indicating who is being acted upon.
The structure includes several prepositional phrases: מִשָּׁ֖ם (from there) and עַל־ פְּנֵ֣י (over the face of), which provide context for the scattering. The final clause describes the action of ceasing to build, emphasizing the consequences of the scattering.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּ֨פֶץ as διέσπειρεν (dierespeiren), which also means 'to scatter'. This choice reflects a similar understanding of the action as one of dispersion.
The Greek word emphasizes the act of scattering as a forceful separation, aligning with the Hebrew meaning while also fitting the Greek linguistic context.
In plain words — the whole versegenerated
Genesis 11:8 tells us that the LORD scattered the people from one place across the earth, causing them to stop building the city. This event marks a significant moment in the biblical narrative, showing how God intervened in human plans.
Frequently Asked Questionsgenerated
It means that God caused the people to be dispersed across the earth, disrupting their unity and plans to build a city.
They ceased building because their language was confused, making it impossible for them to communicate and work together.
This event illustrates God's sovereignty over human affairs and the limitations of human ambition when opposed by divine will.
The scattering led to the formation of different nations and languages, marking a pivotal moment in the development of human society.
Reflection Questionsgenerated
- What are some ways I see human ambition challenged by divine intervention in my life?
- How can I recognize the limits of my plans and seek God's guidance instead?
- In what ways can I appreciate the diversity of languages and cultures as part of God's creation?
- How does understanding this event shape my view of community and cooperation?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 11:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo the Lord scattered them abroad from thence, upon the face of all the earth,.... Hence that which they feared came upon them, and what they were so careful to guard against befell them, occasioned
Read John Gill on Genesis 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. So the Lord scattered them abroad from thence, ... Thus easily was their purpose defeated by God.
Read Robert Jamieson on Genesis 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus they brought upon themselves the very thing they feared, and that more speedily and more mischievously to themselves; for now they were not only divided in place, but in language too, and so were unfitted for those confederacies and correspondences which they mainly designed, and for the mutual comfort and help of one another, which otherwise they might in good measure have enjoyed.
Read Matthew Poole on Genesis 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 11:8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.Ver. 8. So the Lord scattered them abroad.] Which was the evil they feared, and by this enterprise, sought to prevent. But there is neither counsel, power, nor policy against the Lord. "The fear of the wicked shall come upon him". As it befell those wretched Jews, "The Romans shall come," &c., and come they did accordingly. Pilate, for fear of losing his office, delivered up Christ, and was by Caius kicked off the bench.
Read John Trapp on Genesis 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The Lord (Jehovah) scattered them abroad from thence upon the face of all the earth: and they left off to build the city.—The tendency of men, as the result of a growing diversity of language, was to separate, each tribe holding intercourse only with those who spake their own dialect; and so the Divine purpose of occupying the world was carried into effect, while the project of this ambitious knot of men to hold mankind together was frustrated, and the building of their tower ceased.
Read Charles John Ellicott on Genesis 11 →CambridgeThe Cambridge Bible for Schools and Colleges8. scattered them abroad] The general result is stated; the means by which the sentence was carried out are not related. Josephus records a tradition that the Tower was overthrown by a mighty wind.
Read Cambridge on Genesis 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Scattered them — Thus, in the days of Peleg, (Genesis 10:25,) was effected the division of the nations.
Read Daniel Denison Whedon on Genesis 11 →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
So the LORD scattered them from there over the face of all the earth, and they stopped building the city.
So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city.
So the LORD scattered them from there over the face of all the earth, and they stopped building the city.
So the Lord scattered them from there across the face of the entire earth, and they stopped building the city.
Tyndale line
So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
So Jehovah scattered them abroad from thence upon the face of all the earth: and they left off building the city.
So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
So ye Lord scattered them from thence vpon all the earth, and they left off to build the citie.
Strictly literal
And Jehovah scattered them thence over the face of the whole earth. And they left off building the city.
And Jehovah doth scatter them from thence over the face of all the earth, and they cease to build the city;
And YHWH scatters them from there over the face of all the earth, and they cease to build the city;
So the Lord scattered them abroad from there over the face of all the earth; and they left off to build the city.
So Yahweh scattered them from there across the surface of all the earth and they stopped building the city.
From the Latin
And so the Lord scattered them from that place into all lands, and they ceased to build the city.
Simplified
The Lord sent them away from there and scattered them all over the world, and they gave up building the city.
So the Lord God sent them away into every part of the earth: and they gave up building their town.
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 agree in their rendering of this verse, with the same essential meaning conveyed in both texts. However, the Samaritan Pentateuch differs in four words, using בנות (to build), and adding מגדל (tower) to specify what was being built.
וַיָּ֨פֶץ יְהוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־ פְּנֵ֣י כָל־ הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃
11 of the 11 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.
ויפץ יהוה אתם משׁם על פני כל הארץ ויחדלו לבנות את העיר ואת המגדל
4 words differ from the Masoretic Text: בנות (build), את (
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 Genesis 11:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word פּוּץ (puwts) primarily means to scatter or disperse, applicable to both people and armies. It can also convey the idea of flowing or overflowing. The noun form מֵפִיץ (mephits) refers to a scatterer. Additionally, it has connotations of breaking or shattering, as seen in related forms.
[פּוּץ] vb. be dispersed, scattered
Qal be dispersed, disperse; be scattered, of enemies
Niph.
be scattered, of army
be spread abroad, of peoples
Hiph.
trans. scatter
intrans. scatter
base
מֵפִיץ n.m. scatterer, disperser
base
פּוּץ vb. flow, overflow
base
[פָּצַץ] vb. break (Ar. break, break asunder; Nab. break asunder; Syr. crush)
Pō‛. a hammer which shatters rock.
Pilp. he [God] dashed me in pieces (fig.).
base
H6327a פּוּץ be dispersed, scattered .be dispersed, disperse; be scattered, of enemies
. . be scattered, of army
. be spread abroad, of peoples
. . trans. scatter
. intrans. scatter
H6327b מֵפִיץ scatterer, disperser H6327c פּוּץ flow, overflow H6327d [פָּצַץ] break (Ar. break, break asunder; Nab. break asunder; Syr. crush) . a hammer which shatters rock.
. he [God] dashed me in pieces (fig.).
6327 puwts poots
a primitive root; to dash in pieces, literally or
figuratively (especially to disperse):--break (dash, shake)
in (to) pieces, cast (abroad), disperse (selves), drive,
retire, scatter (abroad), spread abroad.
פּוּץ (puts) — to scatter.
1) to scatter, be dispersed, be scattered
1a) (Qal) to be dispersed, be scattered
1b) (Niphal)
1b1) to be scattered
1b2) to be spread abroad
1c) (Hiphil) to scatter
1d) Hithpael) scatter
מֵפִיץ (me.phits) — scatterer.
n.m.
scatterer
פּוּץ (puts) — to flow.
(Qal) to flow, overflow
פָּצַץ (pa.tsats) — to shatter.
1) to break
1a) (Polel) to shatter
1b) (Pilpel) to dash to pieces
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
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
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3mp — Particle · suffixHTo/Sp3mp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Prep | Adv — Preposition · adverbHR/D
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 פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…