Genesis 13:18 — Word Study
WLCוַיֶּאֱהַ֣ל אַבְרָ֗ם וַיָּבֹ֛א וַיֵּ֛שֶׁב בְּאֵלֹנֵ֥י מַמְרֵ֖א אֲשֶׁ֣ר בְּחֶבְר֑וֹן וַיִּֽבֶן־ שָׁ֥ם מִזְבֵּ֖חַ לַֽיהוָֽה׃ פ
BSASo AbramʼAbrâm [the father of a multitude] moved his tentʼâhal▸ and wentbôwʼ▸ to liveyâshab▸ near the Oaksʼêlôwn [terebinth trees] of MamreMamrêʼ [an Amorite ally] at HebronChebrôwn [a place of alliance] whereshâm he builtbânâh▸ [established, constructed] an altarmizbêach [a place of sacrifice] to the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וַיֶּאֱהַ֣ל | and he moved tent | Verb, Qal, sequential imperfect third person masculine singular |
| אַבְרָ֗ם | Abram | Noun proper masculine |
| וַיָּבֹ֛א | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| וַיֵּ֛שֶׁב | and he dwelt | Verb, Qal, sequential imperfect third person masculine singular |
| בְּאֵלֹנֵ֥י | at [the] great trees of | Preposition, noun common masculine plural construct |
| מַמְרֵ֖א | Mamre | Noun proper masculine |
| אֲשֶׁ֣ר | which | Particle |
| בְּחֶבְר֑וֹן | [are] at Hebron | Preposition, noun proper |
| וַיִּֽבֶן־ | and he built | Verb, Qal, sequential imperfect third person masculine singular |
| שָׁ֥ם | there | Adverb |
| מִזְבֵּ֖חַ | an altar | Noun common, masculine singular absolute |
| לַֽיהוָֽה׃ פ | to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Abram moved his tent and went to live near the Oaks of Mamre at Hebron, where he built an altar to the LORD. |
| KJV | Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD. |
| ASV | And Abram moved his tent, and came and dwelt by the oaks of Mamre, which are in Hebron, and built there an altar unto Jehovah. |
| YLT | And Abram tenteth, and cometh, and dwelleth among the oaks of Mamre, which [are] in Hebron, and buildeth there an altar to Jehovah. |
| WEB | Abram moved his tent, and came and lived by the oaks of Mamre, which are in Hebron, and built an altar there to Yahweh. |
| BBE | And Abram, moving his tent, came and made his living-place by the holy tree of Mamre, which is in Hebron, and made an altar there to the Lord. |
Where they part company is in the details of the actions described — see How Translations Differ.
The sentence is structured with a main action followed by subordinate phrases detailing location and subsequent actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְרָם
verbאָהַל
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 13:18
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 — Abram's Journey and Worshipgenerated
Genesis 13:18 describes Abram's movement as he follows God's promise. He relocates his tent and settles near the Oaks of Mamre at Hebron, a significant location in the biblical narrative. Here, he builds an altar, establishing a place of worship and devotion to the LORD, which reflects his faith and obedience. This act of building an altar is a recurring theme in Abram's journey, signifying his relationship with God and the covenant established with him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 14:13 | Then an escapee came and reported this to Abram the Hebrew. Now Abram was living near the Oaks of Mamre the Amorite, a brother of Eshcol and Aner, all of whom were bound by treaty to Abram. |
| 2 | Genesis 18:1 | Then the LORD appeared to Abraham by the Oaks of Mamre in the heat of the day, while he was sitting at the entrance of his tent. |
| 3 | Genesis 23:2 | She died in Kiriath-arba (that is, Hebron) in the land of Canaan, and Abraham went out to mourn and to weep for her. |
| 4 | Genesis 35:27 | Jacob returned to his father Isaac at Mamre, near Kiriath-arba (that is, Hebron), where Abraham and Isaac had stayed. |
| 5 | Genesis 37:14 | Then Israel told him, “Go now and see how your brothers and the flocks are faring, and bring word back to me.” So he sent him off from the Valley of Hebron. And when Joseph arrived in Shechem, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אַבְרָם, 'av.Ramgenerated
The name אַבְרָם (Avram) means 'exalted father' and signifies a key patriarch in the biblical story. Abram is known for his faith and obedience to God, and he is the father of many nations, as highlighted in his later name change to Abraham.
The usage of his name in this verse emphasizes his identity and the promise made to him. His actions, including moving and settling, are foundational to the narrative of the patriarchs and the establishment of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַיֶּאֱהַ֣ל, he moved, which governs the actions of settling and building an altar. The structure follows a sequential flow: first, Abram moves, then he dwells, and finally, he builds.
The sentence is constructed with a series of clauses that detail Abram's actions and the location of his dwelling, emphasizing the significance of the altar he builds in relation to his faith.
Septuagint Backgroundgenerated
The Septuagint translates וַיֶּאֱהַ֣ל as ἀποσκηνώσας, which means 'having pitched a tent'. This choice reflects the same action of moving and settling in a new location, maintaining the narrative's focus on Abram's mobility.
The LXX also captures the essence of Abram's actions, highlighting the importance of his settlement and worship in the land promised to him.
In plain words — the whole versegenerated
Genesis 13:18 tells us that Abram moved his tent and settled near the Oaks of Mamre at Hebron. There, he built an altar to the LORD, marking a significant moment in his journey of faith. This act of building an altar shows Abram's devotion and relationship with God.
Frequently Asked Questionsgenerated
Building an altar signifies Abram's worship and dedication to God, establishing a physical space for sacrifice and communion with the divine.
The Oaks of Mamre were a notable location, providing a place for Abram to dwell and worship, and they are associated with divine encounters.
Hebron is a key location in the biblical narrative, often associated with God's promises to Abram and his descendants.
Abram's act of building an altar reflects his faith and obedience to God, serving as a physical reminder of his covenant relationship.
Reflection Questionsgenerated
- In what ways can I establish places of worship in my own life, similar to Abram's altar?
- How does Abram's journey inspire my own faith journey?
- What does it mean to me to have a relationship with God like Abram did?
- How can I demonstrate my faith through actions, as Abram did by moving and building?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Abram's actions, noting the significance of his faith and the promises made to him, as seen in their writings.
Wonderful the extent of the promise; remarkable the depth of generosity of the Lord of us all; extraordinary the degree of the reward conferred by him in his mercy and love on this blessed man and on the descendants destined to be born to…Early Church Fathers on Genesis 13 →
Moving therefore Abram his tent, he came and dwelt by the valley of Mamre, which is in Hebron. Hebron is a city situated about twenty-two miles south of Jerusalem, which in the times of Moses was called Arbe or Kiriath-Arba, that is,Early Church Fathers on Genesis 13 →
And he built an altar to the Lord. And this is the third altar that Abraham built: for the first he built near the place of Shechem, the second between Bethel and Ai.Early Church Fathers on Genesis 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 13:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Abram removed [his] tent,.... From the mountain between Bethel and Hai, Genesis 13:3; and came and dwelt in the plain of Mamre, or "in the oaks of Mamre" (e); in a grove of oaks there, as being
Read John Gill on Genesis 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.
Read Robert Jamieson on Genesis 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMamre was an Amorite of great note, from whom the city Hebron was called Mamre, , a friend and confederate of Abram, , by whom it is thought he was brought to the knowledge and worship of the true God. In Hebron; or, near Hebron; for so the Hebrew Beth is sometimes taken.
Read Matthew Poole on Genesis 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 13:18 Then Abram removed [his] tent, and came and dwelt in the plain of Mamre, which [is] in Hebron, and built there an altar unto the LORD.Ver. 18. Built an altar.]
Read John Trapp on Genesis 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The plain of Mamre.—(Heb., oaks of Mamre. See on Genesis 12:6). Mamre was an Amorite, then living, and as he was confederate with Abram, it was apparently with the consent of the Amorites, and by virtue of the treaty entered into with them, that Abram made this oak-grove one of his permanent stations. Hebron.—That is, alliance. Hebron was perhaps so called from the confederacy formed between Abram and the Amorites, and was apparently the name not only of a city, but of a district, as the oaks of Mamre are described as being “in Hebron.” For its other name, Kirjath-arba, see note on Genesis 23:2.
Read Charles John Ellicott on Genesis 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Abram removed his tent] Continued to travel and pitch in different places, till at last he fixed his tent in the plain, or by the oak, of Mamre, see Genesis 12:6, which is in Hebron; i.e., the district in which Mamre was situated was called Hebron. Mamre was an Amorite then living, with whom Abram made a league, Genesis 14:13; and the oak probably went by his name, because he was the possessor of the ground. Hebron is called Kirjath-arba, Genesis 23:2; but it is very likely that Hebron was its primitive name, and that it had the above appellation from being the residence of four gigantic or powerful Anakim, for Kirjath-arba literally signifies the city of the four; See Clarke on…
Read AdamClarke on Genesis 13 →CambridgeThe Cambridge Bible for Schools and Colleges18. the oaks of Mamre] Better, as R.V. marg., terebinths. Cf. Genesis 14:13, Genesis 18:1. Probably the sacred trees of the Canaanite sanctuary at Hebron. Josephus (Ant. i. x. § 4 and B.J. iv. ix. § 7) mentions the oak tree (äñýò) of Hebron. The so-called oak of Abraham, 3 miles N.W. of Hebron, was shattered by a storm in the winter of 1888–9. The tree was said to be six or seven hundred years old. In Genesis 14:24 Mamre is the name of a local chieftain allied with Abram. Here, and in Genesis 23:17; Genesis 23:19, Genesis 25:9, Genesis 49:30, Genesis 50:13, it is the name of a place near Hebron. in Hebron] The famous city of Judah; cf. Genesis 23:2. From its connexion with Abram it derives…
Read Cambridge on Genesis 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Plain of Mamre — Rather, oaks of Mamre. Abram now pitches his tent among the oaks (or in the oak-grove) of Mamre, as formerly at the oak of Moreh. Genesis 12:6, note.
Read Daniel Denison Whedon on Genesis 13 →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 Abram moved his tent and went to live near the Oaks of Mamre at Hebron, where he built an altar to the LORD.
Abram moved his tent, and came and lived by the oaks of Mamre, which are in Hebron, and built an altar there to Yahweh.
So Abram moved his tent and went to live near the Oaks of Mamre at Hebron, where he built an altar to the LORD.
So Abram moved his tents and went to live by the oaks of Mamre in Hebron, and he built an altar to the Lord there.
Tyndale line
Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.
And Abram moved his tent, and came and dwelt by the oaks of Mamre, which are in Hebron, and built there an altar unto Jehovah.
And Abram moved his tent, and came and dwelt by the oaks of Mamre, which are in Hebron, and built there an altar unto the LORD.
Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar to the LORD.
Then Abram remoued his tent, and came and dwelled in the plaine of Mamre, which is in Hebron, and builded there an altar vnto ye Lord.
Strictly literal
Then Abram moved [his] tents, and came and dwelt by the oaks of Mamre, which are in Hebron. And he built there an altar to Jehovah.
And Abram tenteth, and cometh, and dwelleth among the oaks of Mamre, which [are] in Hebron, and buildeth there an altar to Jehovah.
And Abram moves [his] tent, and comes, and dwells among the oaks of Mamre, which [are] in Hebron, and builds there an altar to YHWH.
Then Abram pitched his tent, and came and dwelt in the grove of Mamre, which is in Hebron; and he built there an altar unto the Lord.
So Abram picked up his tent, and came and lived by the oaks of Mamre, which are in Hebron, and there built an altar to Yahweh.
From the Latin
So Abram removing his tent came and dwelt by the vale of Mambre, which is in Hebron: and he built there an altar to the Lord.
Simplified
So Abram went to live at Hebron, setting up his tents among the oaks at Mamre, where he built an altar to the Lord.
And Abram, moving his tent, came and made his living-place by the holy tree of Mamre, which is in Hebron, and made an altar there to 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 aligns closely with the Septuagint, with only minor differences in wording. The Samaritan Pentateuch introduces variations in the terms used for 'pitching a tent' and 'great trees', indicating a different tradition in the textual history.
וַיֶּאֱהַ֣ל אַבְרָ֗ם וַיָּבֹ֛א וַיֵּ֛שֶׁב בְּאֵלֹנֵ֥י מַמְרֵ֖א אֲשֶׁ֣ר בְּחֶבְר֑וֹן וַיִּֽבֶן־ שָׁ֥ם מִזְבֵּ֖חַ לַֽיהוָֽה׃ פ
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.
ויאל אברם ויבא וישׁב באלוני ממרא אשׁר בחברון ויבן שׁם מזבח ליהוה
2 words differ from the Masoretic Text: יאל (pitch a tent), אלוני (big tree)
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 13:18
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.
אָהַל (ahal) is a verb meaning to pitch or move a tent, derived from the root associated with tents. It encompasses the action of setting up or relocating a tent, often in a nomadic context. The entries consistently emphasize its connection to tenting without notable disagreement among the sources.
[אָהַל] vb. denom. tent, move tent fr. place to place
Pi. Impf. pitch one’s tent like nomad
base
H167 אָהַל vb. denom. tent, move tent fr. place to place
167 'ahal aw-hal'
a denominative from 168; to tent:--pitch (remove) a tent.
see HEBREW for 0168
אָהַל (a.hal) — to pitch.
1) to pitch a tent, to move a tent
1a) (Qal) pitch or remove a tent
1a) (Piel) to pitch one's tent
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
tent ('ohel; skene; 'ohel is a derivative of 'ahal, "to be clear," "to shine"; hence, 'ohel, "to be conspicuous from a distance"): In the great stretches of uncultivated lands in the interior of Syria or Arabia, which probably have much the same aspect today as in Abraham's time, it is an easy matter to espy an encampment of roving Bedouin, "a nation .... that dwelleth without care .... that have neither gates nor bars" (Jer 49:31). The peaks of their black (compare So 1:5) goats' hair tents stand out in contrast against the lighter colors of the soil.
There seems to be little doubt about the antiquity of the Arab tent, and one can rightly believe that-the dwelling-places of Abraham, Sarah, Jacob, and their descendants were made on the same pattern and of the same materials (
Tent
(1.) Heb. ‘ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat’s hair which was placed over the mishcan.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (
Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, (Genesis 4:20) viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit , "house;" its covering consists of stuff, about three quarters of a yard broad, made of black goat’s-hair, (Solomon 1:5) laid parallel with the tent’s length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops…
Dwelling in tents was very general in ancient times among Eastern nations, Ge 4:20; their way of life being pastoral, locomotion became necessary for pasturage, and dwellings adapted for such a life became indispensable, Isa 38:12. The patriarchs Abraham, Isaac, and Jacob dwelt in tents, Ge 18:1 Heb 11:9; and on the exodus of the Israelites from Egypt, throughout their peregrinations until they obtained the promised land, and to some extent afterwards, they adopted the same kind of habitation. See BOOTHS. Hence the expression. "Every man to his tents, O Israel," etc.,
אַבְרָם (Avram) means 'exalted father' and refers to the original name of Abraham. The entries indicate that Abram is a significant figure from the time of the Patriarchs, first mentioned in Genesis 11:26, and he is the son of Terah and the husband of Sarah, among others. He is also the father of several notable sons, including Isaac and Ishmael.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H87 אַבְרָם Abram = אַבְרָהָם Abraham
87 'Abram ab-rawm'
contracted from 48; high father; Abram, the original name of
Abraham:--Abram.
see HEBREW for 048
אַבְרָם (av.ram) — Abram.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
Another name of av.ra.ham (אַבְרָהָם "Abraham" H0085)
§ Abram = "exalted father"
original name of Abraham
N-proper — Noun proper masculineHNpm
a'-bram. See ABRAHAM.
Abram
Exalted father. (see ABRAHAM.)
(a high father), the earlier name of Abraham.
High father, afterwards named Abraham.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵלוֹן (elown) refers to a terebinth tree or a strong tree, often associated with divination. The term can also denote a plain. It is derived from a root meaning 'oak' or 'strong tree.' The entries consistently highlight its connection to large trees, but there is no significant disagreement among the lexicons.
אֵלוֹן n.[f.] terebinth
base
H436 אֵלוֹן terebinth
436 'elown ay-lone'
prolonged from 352; an oak or other strong tree:--plain.
See also 356.
see HEBREW for 0352
see HEBREW for 0356
אֵלוֹן (e.lon) — (Diviners') Oak.
This name means tree, great tree, terebinth
Combined with a.nan (עָנַן "Diviners'" H6049)
אֵלוֹן (e.lon) — terebinth.
1) tree, great tree, terebinth
2) plain
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
מַמְרֵא (Mamre) refers to a location and a person associated with the Patriarchs in the Old Testament. It is derived from a root meaning 'strength' or 'fatness' and is linked to an oak grove in Palestine where Abraham lived. The term appears in Genesis 14:13, identifying Mamre as an Amorite who allied with Abram.
מַמְרֵא n.pr.m. et loc. Mamre, only in Gn:
base
H4471 מַמְרֵא Mamre
4471 Mamre' mam-ray'
from 4754(in the sense of vigor); lusty; Mamre, an
Amorite:--Mamre.
see HEBREW for 04754
מַמְרֵא (mam.re) — Mamre.
§ Mamre = "strength" or "fatness"
an oak grove on Mamre's land in Palestine where Abraham dwelt
a place near Abraham's burial place, apparently identified with Hebron
מַמְרֵא (mam.re) — Mamre.
A man living at the time of the Patriarchs, only mentioned at Gen.14.13;
brother of: Eshcol (H0812) and Aner (H6063)
§ Mamre = "strength" or "fatness"
1) an Amorite who allied himself with Abram
2) an oak grove on Mamre's land in Palestine where Abraham dwelt
3) a place near Abraham's burial place, apparently identified with Hebron
N-proper — Noun proper masculineHNpm
mam'-re (mamre'; Septuagint Mambre):
(1) In Ge 14:24 Mamre is mentioned as the name of one of Abraham's allies, who in 14:13 is described as the Amorite, brother of Eschcol and Aner.
1. Biblical Data:
The name of the grove of trees is evidently considered as derived from this sheikh or chieftain. The "oaks" ("terebinths") of Mamre where Abram pitched his tent (Ge 14:13; 18:1) are described (Ge 13:18) as "in Hebron." Later on MACHPELAH (which see) is described as "before," i.e. "to the East of Mamre" (Ge 23:17; 25:9; 49:30; 50:13), and Mamre is identified with Hebron itself (Ge 23:19).
2. Traditional Sites:
Mamre
Manliness. (1.) An Amoritish chief in alliance with Abraham (Gen. 14:13, 24).
(2.) The name of the place in the neighbourhood of Hebron (q.v.) where Abraham dwelt (Gen. 23:17, 19; 35:27); called also in Authorized Version (13:18) the “plain of Mamre,” but in Revised Version more correctly “the oaks [marg., ‘terebinths’] of Mamre.” The name probably denotes the “oak grove” or the “wood of Mamre,” thus designated after Abraham’s ally.
This “grove” must have been within sight of or “facing” Machpelah (q.v.). The site of Mamre has been identified with Ballatet Selta, i.e., “the oak of rest”, where there is a tree called “Abraham’s oak,” about a mile and a half west of Hebron. Others identify it with er-Rameh, 2 miles north of Hebron.
(strength, fatness) an ancient Amorite, who with his brothers, Eshcol and Aner, was in alliance with Abram, (Genesis 14:13,51) and under the shade of whose oak grove the patriarch dwelt in the interval between his residence at Bethel and at Beersheba. ch. (Genesis 13:18; 18:1) In the subsequent chapters Mamre is a mere local appellation. ch, (Genesis 23:17,19; 25:9; 49:30; 50:13)
An Amorite prince, brother of Eshcol and Aner. All three united their forces to aid Abraham in the rescue of Lot, Ge 14:1-24. He gave his name to the town where he dwelt, afterwards Hebron, in the suburbs of which was a large terebinth-tree, or grove, (see OAK,) called in the English Bible "the plain of Mamre." Here Abraham and his descendants often pitched their tents, Ge 13:18 18:1. The cave of Machpelah was adjacent to Mamre on the east, Ge 23:17,19 49:30; and from the heights nearby, Abraham could see the smoking plain of Sodom, Ge 19:27,28.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
חֶבְרוֹן (chevron) refers to Hebron, a city in southern Judah known for its association with Abraham. The term also identifies individuals, including a grandson of Levi and a descendant of Caleb. The word is built from the root meaning 'association' and encompasses both a geographical location and familial connections.
חֶבְרוֹן n.pr.loc. Hebron (association, league)
base
חֶבְרוֹן n.pr.m.
grandson of Levi
name in Caleb's family
base
H2275a חֶבְרוֹן Hebron H2275b חֶבְרוֹן . grandson of Levi
. name in Caleb's family
2275 Chebrown kheb-rone'
from 2267; seat of association; Chebron, a place in
Palestine, also the name of two Israelites:--Hebron.
see HEBREW for 02267
חֶבְרוֹן (chev.ron) — Hebron.
Hebron = "association"
a city in south Judah approx 20 south of Jerusalem and approx 20 miles (30 km) north of Beersheba and near where Abraham built an altar
חֶבְרוֹן (chev.ron) — Hebron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.18;
son of: Kohath (H6955);
brother of: Amram (H6019), Izhar (H3324) and Uzziel (H5816);
father of: Jeriah (H3404), Amariah (H0568I), Jahaziel (H3166I) and Jekameam (H3360)
Also named: chev.ro.ni (חֶבְרוֹנִי "Hebronite" H2276)
§ Hebron = "association"
1) the 3rd son of Kohath and grandson of Levi
2) a descendant of Caleb
חֶבְרוֹן (chev.ron) — Hebron (Valley).
Hebron = "association"
Combined with e.meq (עֵ֫מֶק " Valley" H6010K)
חֶבְרוֹן (chev.ron) — Hebron.
Prep | N-proper — Preposition · noun properHR/Npl
Hebron
A community; alliance. (1.) A city in the south end of the valley of Eshcol, about midway between Jerusalem and Beersheba, from which it is distant about 20 miles in a straight line. It was built “seven years before Zoan in Egypt” (Gen. 13:18; Num. 13:22). It still exists under the same name, and is one of the most ancient cities in the world. Its earlier name was Kirjath-arba (Gen. 23:2; Josh. 14:15; 15:3). But “Hebron would appear to have been the original name of the city, and it was not till after Abraham’s stay there that it received the name Kirjath-arba, who [i.e., Arba] was not the founder but the conqueror of the city, having led thither the tribe of the…
(alliance). The third son of Kohath, who was the second son of Levi. (Exodus 6:18; Numbers 3:19; 1 Chronicles 6:2,18; 23:12) He was the founder of a family of Hebronites, (Numbers 3:27; 26:58; 1 Chronicles 26:23,30,31), or Bene-Hebron. (1 Chronicles 15:9; 23:19) A city of Judah, (Joshua 15:54) situated among the mountains, (Joshua 20:7) 20 Roman miles south of Jerusalem, and the same distance north of Beersheba. Hebron is one of the most ancient cities in the…
One of the most ancient cities of Canaan, being built seven years before Tanis, the capital of Lower Egypt, Nu 13:22. It was anciently called Kirjath-arba, (see ARBA,) and Mamre, and was a favorite residence of the patriarchs Abraham, Isaac, and Jacob. Here too they were buried, Ge 14:13-24 23:2-19 35:27. Under Joshua and Caleb the Israelites conquered it from the Canaanites and Anakim, and it was afterwards made a Levitical city of refuge, Jos 14:13-15 15:13 21:11,13 Jud 1:10,20. It was David’s seat of government during the seven years when he reigned over Judah only, 2Sa 2:3 5:5. Here Absalom raised the standard of…
society; friendship
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
Adv — AdverbHD
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-ms — Noun common · masculine singular absoluteHNcmsa
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
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)
Prep | N-proper — Preposition · noun properHR/Npt