Hosea 10:14 — Word Study
WLCוְקָ֣אם שָׁאוֹן֮ בְּעַמֶּךָ֒ וְכָל־ מִבְצָרֶ֣יךָ יוּשַּׁ֔ד כְּשֹׁ֧ד שַֽׁלְמַ֛ן בֵּ֥ית אַֽרְבֵ֖אל בְּי֣וֹם מִלְחָמָ֑ה אֵ֥ם עַל־ בָּנִ֖ים רֻטָּֽשָׁה׃
BSAthe roar of battleshâʼôwn [a loud, rushing sound, uproar, war, conflict] ◂will riseqûwm [stand up, ascend] against your peopleʻam [nation, community] so that allkôl [every, everything] your fortressesmibtsâr [strong, fortified places, cities] will be demolishedshâdad▸ [destroyed, ruined] as ShalmanShalman△ [an Assyrian king] devastatedshôd [spoiled, plundered] Beth-arbelBêyth ʼArbêʼl [house of God's Ambush, a city in Palestine] in the dayyôwm [a 24-hour period, a time of judgment] of battlemilchâmâh [war, fighting] ◂when mothersʼêm [female parents, caregivers] were dashed to piecesrâṭâsh■ [broken, smashed] along withʻal their childrenbên [sons, descendants]
| Greek | English | Parsing |
|---|---|---|
| וְקָ֣אם | and it will arise | Verb, Qal, sequential perfect third person masculine singular |
| שָׁאוֹן֮ | an uproar | Noun common, masculine singular absolute |
| בְּעַמֶּךָ֒ | among people your | Preposition, noun common masculine singular construct, suffix |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| מִבְצָרֶ֣יךָ | fortresses your | Noun common masculine plural construct, suffix |
| יוּשַּׁ֔ד | it will be devastated | Verb, Hophal, imperfect third person masculine singular |
| כְּשֹׁ֧ד | like [the] devastation of | Preposition, noun common masculine singular construct |
| שַֽׁלְמַ֛ן | Shalman | Noun proper masculine |
| בֵּ֥ית | Beth | Noun proper |
| אַֽרְבֵ֖אל | Arbel | Noun proper |
| בְּי֣וֹם | on [the] day of | Preposition, noun common masculine singular construct |
| מִלְחָמָ֑ה | battle | Noun common, feminine singular absolute |
| אֵ֥ם | mother | Noun common, feminine singular absolute |
| עַל־ | with | Preposition |
| בָּנִ֖ים | children | Noun common, masculine plural absolute |
| רֻטָּֽשָׁה׃ | she was dashed in pieces | Verb, Pual, perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the roar of battle will rise against your people, so that all your fortresses will be demolished as Shalman devastated Beth-arbel in the day of battle, when mothers were dashed to pieces along with their children. |
| KJV | Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Beth-arbel in the day of battle: the mother was dashed in pieces upon her children. |
| ASV | Therefore shall a tumult arise among thy people, and all thy fortresses shall be destroyed, as Shalman destroyed Beth-arbel in the day of battle: the mother was dashed in pieces with her children. |
| YLT | And rise doth a tumult among thy people, And all thy fortresses are spoiled, As the spoiling of Shalman of Beth-Arbel, In a day of battle, Mother against sons dashed in pieces. |
| WEB | Therefore a battle roar will arise among your people, and all your fortresses will be destroyed, as Shalman destroyed Beth Arbel in the day of battle. The mother was dashed in pieces with her children. |
| BBE | So a great outcry will go up from among your people, and all your strong places will be broken, as Beth-arbel was broken by Shalman in the day of war, as the mother was broken on the rocks with her children. |
Where they part company is יוּשַּׁ֔ד — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses that provide detail and context for the impending judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁאוֹן
verbקוּם
The sentence as the grammar sees it Open the tree ›
1 of 16 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Hosea 10:14
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 Judgment Against Israelgenerated
Hosea 10:14 speaks of the fierce consequences awaiting Israel due to their disobedience and reliance on their own strength rather than on God. The prophet uses the historical example of Shalman’s destruction of Beth-arbel to illustrate the severity of the coming judgment. This warning serves as a call to repentance and a reminder of the dire repercussions of turning away from God, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 13:16 | Samaria will bear her guilt because she has rebelled against her God. They will fall by the sword; their little ones will be dashed to pieces, and their pregnant women ripped open. |
| 2 | Isaiah 22:1–4 | This is the burden against the Valley of Vision: What ails you now, that you have all gone up to the rooftops, |
| 3 | Isaiah 33:14 | The sinners in Zion are afraid; trembling grips the ungodly: “Who of us can dwell with a consuming fire? Who of us can dwell with everlasting flames?” |
| 4 | Amos 3:8 | The lion has roared— who will not fear? The Lord GOD has spoken— who will not prophesy? |
| 5 | Amos 9:5 | The Lord GOD of Hosts, He who touches the earth and it melts, and all its dwellers mourn— all the land rises like the Nile, then sinks like the river of Egypt— |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יוּשַּׁ֔ד, yu.Shadgenerated
The verb יָשַׁד (shadad) means 'to devastate' or 'to ruin.' It is a Hophal verb, indicating a passive action, meaning the subject is being acted upon rather than doing the action themselves. This form emphasizes that the destruction will be inflicted upon the fortresses, highlighting the severity of the judgment.
The use of this verb in the context of battle underscores the violent and destructive nature of the coming judgment against Israel. It conveys the idea of total ruin, suggesting that their defenses will be utterly ineffective against the impending onslaught.
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 קָ֣אם (kam) governs the sentence, indicating that the uproar will arise. The structure includes a subject phrase, a prepositional phrase indicating the target of the action, and a series of clauses that provide historical context and detail about the devastation.
The Hebrew word order places emphasis on the action of rising, setting the tone for the impending chaos and destruction that follows.
Septuagint Backgroundgenerated
The Septuagint translates יָשַׁד as οἰξήσεται, which suggests a focus on the act of being destroyed rather than the agency of the destruction. This choice may imply a broader interpretation of the devastation as a divine act rather than merely a military one.
The Greek translation reflects a similar theme of destruction but may also indicate a different nuance in understanding the nature of the judgment.
In plain words — the whole versegenerated
Hosea 10:14 warns that a loud battle cry will rise against Israel, leading to the destruction of their fortresses, just as Shalman devastated Beth-arbel in battle. This verse serves as a stark reminder of the consequences of turning away from God, as mothers and children face tragic outcomes in the chaos.
Frequently Asked Questionsgenerated
The roar of battle signifies the impending judgment and destruction that will come upon Israel due to their unfaithfulness and reliance on their own strength.
Shalman refers to an Assyrian king whose actions serve as a historical example of devastation, illustrating the severity of the consequences that Israel will face.
Beth-arbel represents a city that faced destruction, symbolizing the fate that awaits Israel if they do not turn back to God.
The mention of mothers and children highlights the tragic and violent consequences of war, emphasizing the depth of suffering that will occur during the judgment.
Reflection Questionsgenerated
- How can I recognize areas in my life where I may be relying on my own strength instead of trusting in God?
- What lessons can I learn from the historical examples used in the Bible to illustrate God's judgment?
- In what ways can I prepare my heart and mind to respond to God's call for repentance?
- How does understanding the severity of God's judgment impact my view of His mercy and grace?
The early church on this verse — how the Fathers read it
Early commentators, like Jerome, reflect on the implications of this verse regarding Israel's judgment and the consequences of their unfaithfulness.
"Because you trusted in your ways: tumult shall arise among your people because of the multitude of your strong ones, and all your fortifications shall be laid waste.Early Church Fathers on Hosea 10 →
As Salmana was destroyed, by the house: Salmana, king of the Midianites, was destroyed by the house, that is, by the followers of him that judged Baal; that is, of Gideon, who threw down the altar of Baal;Early Church Fathers on Hosea 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 10:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore shall a tumult arise among thy people,.... Because of their wickedness and vain confidence, the Assyrian army should invade them; which would cause a tumultuous noise to be made throughout
Read John Gill on Hosea 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon her children.
Read Robert Jamieson on Hosea 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore, since such are their sins, and such will be their disappointments, since their refuges will be so vain, cud their enemies so many and strong, shall a tumult arise; a discontent, murmur, and outcry, as of men affrighted, not knowing what course to take when the alarm is given, and certain news cometh, that Shalmaneser comes with his army against the kingdom of Israel. Among thy people; the Israelites, among all sorts of people, among all the tribes of the kingdom. All thy fortresses shall be spoiled; every one of thy strong holds, those impregnable fortifications on which thou hast laid out all that art and diligence could, to make them able to break the power of the enemy that…
Read Matthew Poole on Hosea 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 10:14 Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon [her] children.Ver. 14. Therefore shall a tumult arise among the people, &c.] Even among those mighty men, wherein ye trusted, shall there be seditious tumults, that shall soon bring all into a miserable confusion. Intestine commotions may undo a people, as a man may die of an inward bleeding. (Virg. Aeneid. lib. 1), “ Ac veluti in magno populo cum saepe coorta est Seditio, saevitque animis ignobile vulgus. ” When the multitude is in a rage they are like to a tiled house that is on fire (saith one)…
Read John Trapp on Hosea 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Then comes the crash of the thunder-peal. The prophet seems to hear the advance of the invading army, and see the fall of Samaria’s fortress. Shalman.—The references in the margin are not to the same historic event. The allusion is very obscure. Schrader (Keilinschriften, 2nd ed., pp. 440-2) suggests two theories: one that it refers to an episode in the campaign of Shalmaneser III. to the “cedar country” (Lebanon), in 775 B.C., or to Damascus in 773. He might then have penetrated into the Transjordanic country, and destroyed Arbela, near Pella (Beth-arbel). The other theory, that we have here a mention of the Moabitish king Salmanu, whose name occurs in Tiglath-pileser’s inscription…
Read Charles John Ellicott on Hosea 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Shall a tumult arise] The enemy shall soon fall upon thy people, and take all thy fortified places. As Shalman spoiled Beth-arbel] Some think that this refers to Jerubbaal, or Gideon's victory over Zalmunna, general of the Midianites; see Judges 7:1-8:21. Others think that an allusion is made here to the destruction of Arbela, a city of Armenia, by Shalmaneser, here called Shalman; and this while he was only general of the Assyrian forces, and not yet king. I think the history to which this refers is unknown. It seems that it was distinguished by some remarkable ferocities. The mother was dashed in pieces upon her children.] But when, where, how, and by whom, still remain unknown.…
Read AdamClarke on Hosea 10 →CambridgeThe Cambridge Bible for Schools and Colleges9–15. A fresh demonstration of Israel’s guiltiness. The prevalent depravity is comparable only to that of the men of Gibeah (see on Hosea 9:9). ‘The times are out of joint’; all Israel’s doings are against nature, and the retribution must be equally exceptional.
Read Cambridge on Hosea 10 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore shall a tumult arise among thy people - Literally, “peoples.” Such was the immediate fruit of departing from God and trusting in human beings and idols.
Read Albert Barnes on Hosea 10 →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
the roar of battle will rise against your people, so that all your fortresses will be demolished as Shalman devastated Beth-arbel in the day of battle, when mothers were dashed to pieces along with their children.
Therefore a battle roar will arise among your people, and all your fortresses will be destroyed, as Shalman destroyed Beth Arbel in the day of battle. The mother was dashed in pieces with her children.
the roar of battle will rise against your people, so that all your fortresses will be demolished as Shalman devastated Beth-arbel in the day of battle, when mothers were dashed to pieces along with their children.
The roar of battle will rise against your people; all your fortresses will be devastated, just as Shalman devastated Beth Arbel on the day of battle, when mothers were dashed to the ground with their children.
Tyndale line
Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Beth-arbel in the day of battle: the mother was dashed in pieces upon her children.
Therefore shall a tumult arise among thy people, and all thy fortresses shall be destroyed, as Shalman destroyed Beth-arbel in the day of battle: the mother was dashed in pieces with her children.
Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Beth-arbel in the day of battle: the mother was dashed in pieces with her children.
Therefore shall a tumult arise among thy people, and all thy fortresses shall be plundered, as Shalman plundered Beth-arbel in the day of battle: the mother was dashed in pieces upon her children.
Therefore shall a tumult arise among thy people, and all thy munitions shall be destroyed, as Shalman destroyed Beth-arbell in the daie of battell: the mother with the children was dashed in pieces.
Strictly literal
And a tumult shall arise among thy peoples, and all thy fortresses shall be spoiled, as Shalman spoiled Beth-arbel in the day of battle: the mother was dashed in pieces with the children.
And rise doth a tumult among thy people, And all thy fortresses are spoiled, As the spoiling of Shalman of Beth-Arbel, In a day of battle, Mother against sons dashed in pieces.
And a tumult rises among your people, || And all your fortresses are spoiled, || As the spoiling of Shalman of Beth-Arbel, || In a day of battle, || Mother against sons dashed in pieces.
Therefore shall a tumult arise among thy people, and all thy fortresses shall be wasted, as Shalman devastated Beth-arbel on the day of battle, [when] the mother was dashed in pieces upon her children.
So a tumult of war will rise among your people, and all your fortified cities will be destroyed. It will be as Shalman destroyed Beth Arbel on a day of battle, when mothers were dashed to pieces with their children.
From the Latin
A tumult shall arise among thy people: and all thy fortresses shall be destroyed as Salmana was destroyed, by the house of him that judged Baal in the day of battle, the mother being dashed in pieces upon her children.
Simplified
The terrifying noise of battle will rise against your people, and all your fortresses will be destroyed, just as Shalman devastated Beth Arbel in the time of war. Even mothers and children were dashed to pieces.
So a great outcry will go up from among your people, and all your strong places will be broken, as Beth-arbel was broken by Shalman in the day of war, as the mother was broken on the rocks with her children.
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 Dead Sea Scrolls largely agree in the wording of this verse, though the scrolls contain some restored elements. The consistency across these texts supports the authenticity of the prophetic warning delivered by Hosea.
וְקָ֣אם שָׁאוֹן֮ בְּעַמֶּךָ֒ וְכָל־ מִבְצָרֶ֣יךָ יוּשַּׁ֔ד כְּשֹׁ֧ד שַֽׁלְמַ֛ן בֵּ֥ית אַֽרְבֵ֖אל בְּי֣וֹם מִלְחָמָ֑ה אֵ֥ם עַל־ בָּנִ֖ים רֻטָּֽשָׁה׃
8 of the 16 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.
[וקאם] [שאון] [בעמ׳ך] [וכל] [מבצרי׳ך] [יושד] [כשד] [שלמן] [בית] ארבאל [ביום] [מלחמה] [אם] [על] [בנים] [רטשה]
nothing on the leather here — 1 partly restored, 15 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hosea 10:14
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 קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
שָׁאוֹן (sha'own) refers to a loud noise or uproar, often associated with water or crowds. It encompasses meanings like roar, din, and tumult, suggesting a sense of chaos or destruction. The word is derived from a root that implies rushing or noise, highlighting its connection to loud, disruptive sounds.
שָׁאוֹן n.m. roar (of waters, etc.), din, crash, uproar
base
H7588 שָׁאוֹן roar (of waters, etc.), din, crash, uproar
7588 sha'own shaw-one'
from 7582; uproar (as of rushing); by implication,
destruction:--X horrible, noise, pomp, rushing, tumult
(X -uous).
see HEBREW for 07582
שָׁאוֹן (sha.on) — roar.
1) roar, din, crash, uproar
1a) roar (of water)
1b) uproar (of revellers)
N-ms — Noun common · masculine singular absoluteHNcmsa
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
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
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).
The Hebrew word מִבְצָר (mibtsar) means 'fortification' and can refer to a castle or fortified city. It is derived from a root meaning to 'fence' or 'fortify.' The entries indicate its use in contexts related to strongholds and defense, including a reference in Daniel 11:15.
מִבְצָר n.m. fortification
base
H4013 מִבְצָר fortification
4013 mibtsar mib-tsawr'
also (in plural) feminine (Dan. 11:l5) mibtsarah
{mib-tsaw-raw'}; from 1219; a fortification, castle, or
fortified city; figuratively, a defender:--(de-, most)
fenced, fortress, (most) strong (hold).
see HEBREW for 0l5
see HEBREW for 01219
מִבְצָר (miv.tsar) — fortification.
fortification, fortress, fortified city, stronghold
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Q-Imperf-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
שֹׁד (shod) refers to concepts of violence and destruction, encompassing havoc, devastation, and ruin. It is derived from a root that suggests oppression and robbery. The term appears in contexts related to social sin and the consequences of violence, as noted in Job 5:21.
שֹׁד, שׁוֹד n.m. violence, havoc, devastation, ruin
base
H7701 שֹׁד, שׁוֹד violence, havoc, devastation, ruin
7701 shod shode
or showd (Job 5:21) {shode}; from 7736; violence,
ravage:--desolation, destruction, oppression, robbery,
spoil(-ed, -er, - ing), wasting.
see HEBREW for 07736
שֹׁד (shod) — violence.
1) havoc, violence, destruction, devastation, ruin
1a) violence, havoc (as social sin)
1b) devastation, ruin
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
שַׁלְמָן (Shalman) refers to a king associated with Assyria, mentioned in the context of the Divided Monarchy, particularly in הושע 10:14. The name may imply 'fire-worshipper' and is considered a contraction of Shalmaneser. There is some uncertainty regarding whether Shalman refers to a distinct king or is simply another name for Shalmaneser.
שַׁלְמָן n.pr.m. vel loc. Ho 10:14
ref
H8020 שַׁלְמָן, שַׁלְמַן
8020 Shalman shal-man'
of foreign derivation; Shalman, a king apparently of
Assyria:--Shalman. Compare 8022.
see HEBREW for 08022
שַׁלְמַן (shal.man) — Shalman.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.17.3; also called Shalman at Hos.10.14;
Another name of shal.man.e.ser (שַׁלְמַנְאֶ֫סֶר "Shalmaneser" H8022)
§ Shalman = "fire-worshipper"
1) a contraction for Shalmaneser king of Assyria
1a) maybe an obscure Assyrian king, predecessor of Pul
N-proper — Noun proper masculineHNpm
shal'-man (shalman): A name of uncertain meaning, found only once in the Old Testament (Ho 10:14), in connection with a place-name, equally obscure, "as Shalman destroyed Betharbel." Shalman is most commonly interpreted as a contracted form of Shalmaneser, the name of several Assyrian kings. If this explanation is correct, the king referred to cannot be identified. Some have thought of Shalmaneser IV, who is said to have undertaken expeditions against the West in 775 and in 773-772. Others have proposed Shalmaneser V, who attacked Samaria in 725. This, however, is improbable, because the activity of Hosea ceased before Shalmaneser V became king. Shalman has also been identified with Salamanu, a king of Moab in the days of Hosea, who paid tribute to Tiglath-pileser V of Assyria; and with Shalmah, a North Arabian tribe that invaded…
Shalman
An Assyrian king (Hos. 10:14), identified with Shalmaneser II. (Sayce) or IV. (Lenormant), the successor of Pul on the throne of Assyria (B.C. 728). He made war against Hoshea, the king of Israel, whom he subdued and compelled to pay an annual tribute. Hoshea, however, soon after rebelled against his Assyrian conquerer. Shalmaneser again marched against Samaria, which, after a siege of three years, was taken (2 Kings 17:3-5; 18:9) by Sargon (q.v.). A revolution meantime had broken out in Assyria, and Shalmaneser was deposed. Sargon usurped the vacant throne. Schrader thinks that this is probably the name of a king of Moab mentioned on an inscription of Tiglath-pileser as Salamanu.
(fire-worshipper), a contraction for Shalmaneser king of Assyria. (Hosea 10:14) Others think it the name of an obscure Assyrian king, predecessor of Pul.
peaceable; perfect; that rewards
בֵּית אַֽרְבֵֿאל (Beyth 'Arbe'l) means 'house of God's ambush' and refers to a location in Palestine, possibly in Gilead or Galilee. It is derived from the words for 'house' and 'God,' along with a term for ambush. This term appears in Hosea 10:14.
בֵּית אַֽרְבֵֿאל n.pr.loc. Ho 10:14, perh. Arbel near Pella (E. of Jordan)
ref
H1009 בֵּית אַֽרְבֵֿאל
1009 Beyth 'Arbe'l bayth ar-bale'
from 1004 and 695 and 410; house of God's ambush; Beth-Arbel,
a place in Palestine:--Beth-Arbel.
see HEBREW for 01004
see HEBREW for 0695
see HEBREW for 0410
בֵּית אַֽרְבֵֿאל (bet ar.bel) — Beth-arbel.
§ Beth-Arbel = "house of God's Ambush"
a place in Palestine, perhaps Gilead or Galilee
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית אַֽרְבֵֿאל (Beyth 'Arbe'l) means 'house of God's ambush' and refers to a location in Palestine, possibly in Gilead or Galilee. It is derived from the words for 'house' and 'God,' along with a term for ambush. This term appears in Hosea 10:14.
בֵּית אַֽרְבֵֿאל n.pr.loc. Ho 10:14, perh. Arbel near Pella (E. of Jordan)
ref
H1009 בֵּית אַֽרְבֵֿאל
1009 Beyth 'Arbe'l bayth ar-bale'
from 1004 and 695 and 410; house of God's ambush; Beth-Arbel,
a place in Palestine:--Beth-Arbel.
see HEBREW for 01004
see HEBREW for 0695
see HEBREW for 0410
בֵּית אַֽרְבֵֿאל (bet ar.bel) — Beth-arbel.
§ Beth-Arbel = "house of God's Ambush"
a place in Palestine, perhaps Gilead or Galilee
HNpl — Noun properHNpl
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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
N-fs — Noun common · feminine singular absoluteHNcfsa
See WAR.
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs — Noun common · feminine singular absoluteHNcfsa
muth'-er ('em, "mother," "dam," "ancestress"; meter):
1. Her Position in the Old Testament:
In vain do we look in the Scriptures for traces of the low position which woman occupies in many eastern lands. A false impression has been created by her present position in the East, especially under Mohammedan rule. Her place as depicted in the Scriptures is a totally different one. Women there move on the same social plane with men. They often occupy leading public positions (Ex 15:20; Jud 4:4; 2Ki 22:14). The love of offspring was deeply imbedded in the heart of Hebrew women, and thus motherhood was highly respected. Among the patriarchs women, and especially mothers, occupy a prominent place. In Rebekah's marriage, her mother seems…
The superiority of the Hebrew over all contemporaneous systems of legislation and of morals is strongly shown in the higher estimation of the mother in the Jewish family, as contrasted with modern Oriental as well as ancient Oriental and classical usage. The king’s mother, as appears in the case of Bath-sheba, was treated with special honor. (Exodus 20:12; Leviticus 19:3; 5:16; 21:18,21; 1 Kings 2:29; Proverbs 10:1; 15:20; 17:25; 29:15; 31:1,30)
The Hebrew words AM and AB, mother and father, are simple and easy sounds for infant lips, like mamma and papa in English. See ABBA. "Before the child shall have knowledge to cry, My father, and My mother," Isa 8:4. In addition to the usual meaning of "mother," AM sometimes signifies in the Bible grandmother, 1Ki 15:10, or some remote female ancestor, Ge 3:20. It is put for a chief city, 2Sa 20:19; for a benefactress, Jud 5:7; for a nation, as in the expressive English phrase, "the mother country," Isa 3:12 49:23. The fond affection of a mother is often referred to in…
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
רָטַשׁ (ratash) is a Hebrew verb meaning to dash in pieces. It is a primitive root that appears in the Piel form, indicating an active action of dashing, and in the Pual form, suggesting a passive state of being dashed. The entries consistently focus on this destructive action without offering additional nuances.
[רָטַשׁ] vb. Pi. dash in pieces
Pi. their children thou wilt dash in pieces
Pu. all of children
base
H7376 [רָטַשׁ] Pi. dash in pieces
7376 ratash raw-tash'
a primitive root; to dash down:--dash (in pieces).
רָטַשׁ (ra.tash) — to dash in pieces.
1) to dash to pieces
1a) (Piel) to dash in pieces
1b) (Pual) to be dashed in pieces
V-Pual-Perf-3fs — Verb · Pual · perfect third person feminine singularHVPp3fs
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…