Hosea 10:9 — Word Study
WLCמִימֵי֙ הַגִּבְעָ֔ה חָטָ֖אתָ יִשְׂרָאֵ֑ל שָׁ֣ם עָמָ֔דוּ לֹֽא־ תַשִּׂיגֵ֧ם בַּגִּבְעָ֛ה מִלְחָמָ֖ה עַל־ בְּנֵ֥י עַֽלְוָֽה׃
BSASince the daysyôwm [from the very beginning, of old] of GibeahGibʻâh [a city in Palestine, birthplace of King Saul] you have sinnedchâṭâʼ■ [missed the mark, gone wrong] O IsraelYisrâʼêl [the symbolic name of Jacob, God's chosen people] and thereshâm [in that place, at that time] you have remainedʻâmad■ [stood, persisted] Did notlôʼ the battlemilchâmâh [war, conflict] in GibeahGibʻâh [against the city] overtakenâsag▸ [reach, catch up to] the sonsbên [descendants, children] of iniquityʻalvâh△ [moral perverseness, unrighteousness]
| Greek | English | Parsing |
|---|---|---|
| מִימֵי֙ | since [the] days of | Preposition, noun common masculine plural construct |
| הַגִּבְעָ֔ה | Gibeah | Particle, noun proper |
| חָטָ֖אתָ | you have sinned | Verb, Qal, perfect second person masculine singular |
| יִשְׂרָאֵ֑ל | O Israel | Noun proper |
| שָׁ֣ם | there | Adverb |
| עָמָ֔דוּ | they have remained | Verb, Qal, perfect third person common plural |
| לֹֽא־ | not | Particle |
| תַשִּׂיגֵ֧ם | will it overtake? them | Verb hiphil imperfect third person feminine singular, suffix |
| בַּגִּבְעָ֛ה | in Gibeah | Preposition, noun proper |
| מִלְחָמָ֖ה | war | Noun common, feminine singular absolute |
| עַל־ | on | Preposition |
| בְּנֵ֥י | sons of | Noun common, masculine plural construct |
| עַֽלְוָֽה׃ | injustice | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Since the days of Gibeah you have sinned, O Israel, and there you have remained. Did not the battle in Gibeah overtake the sons of iniquity? |
| KJV | O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them. |
| ASV | O Israel, thou hast sinned from the days of Gibeah: there they stood; the battle against the children of iniquity doth not overtake them in Gibeah. |
| YLT | From the days of Gibeah thou hast sinned, O Israel, There they have stood, Not overtake them in Gibeah doth battle, Because of sons of perverseness. |
| WEB | “Israel, you have sinned from the days of Gibeah. There they remained. The battle against the children of iniquity doesn’t overtake them in Gibeah. |
| BBE | O Israel, you have done evil from the days of Gibeah; there they took up their position, so that the fighting against the children of evil might not overtake them in Gibeah. |
Where they part company is not applicable here.
The sentence consists of a main clause followed by two subordinate clauses, emphasizing the historical context and the consequences of Israel's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָטָא
The sentence as the grammar sees it Open the tree ›
1 of 13 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 10:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy of Hoseagenerated
Hosea 10:9 reflects on Israel's history of sin, particularly referencing the city of Gibeah, known for its moral failures as recorded in the book of Judges. Hosea warns that Israel has not changed and continues in its sinful ways, suggesting that the consequences of their actions are imminent. This passage serves as a reminder of the importance of repentance and the dangers of remaining in sin, as seen in the broader context of Hosea's prophetic messages.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 9:9 | They have deeply corrupted themselves as in the days of Gibeah; He will remember their guilt; He will punish their sins. |
| 2 | Judges 19:22–30 | While they were enjoying themselves, suddenly the wicked men of the city surrounded the house. Pounding on the door, they said to the old man who owned the house, “Bring out the man who came to your house, so we can have relations with him!” |
| 3 | Judges 20:5–13 | And during the night, the men of Gibeah rose up against me and surrounded the house. They intended to kill me, but they abused my concubine, and she died. |
| 4 | Judges 20:17–48 | The Israelites, apart from Benjamin, mobilized 400,000 swordsmen, each one an experienced warrior. |
| 5 | Genesis 6:5 | Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָטָ֖אתָ, cha.Ta.tagenerated
The verb חָטָא (cha.Ta') means 'to sin' and indicates a failure to meet a moral standard, often implying guilt or wrongdoing. The parsing as a perfect second person masculine singular verb suggests that Hosea is directly addressing Israel, indicating their personal responsibility for their actions.
This word encompasses a range of meanings, including not only the act of sinning but also the need for repentance and the consequences that follow. Hosea's use of this term emphasizes the gravity of Israel's situation and their need to recognize and turn from their sins.
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 finite verb חָטָ֖אתָ, you have sinned, governs the main clause, with several phrases providing context and elaboration. The structure highlights the direct address to Israel, emphasizing their continued state of sin since Gibeah.
The sentence flows from the historical reference to Gibeah, through the acknowledgment of Israel's sin, and culminates in the rhetorical question about the consequences of their actions, which adds weight to Hosea's warning.
Septuagint Backgroundgenerated
The Septuagint translates חָטָ֖אתָ as ἥμαρτεν (hēmarte), which carries the same meaning of having sinned. This choice reinforces the continuity of the concept of sin from the Hebrew text to the Greek, maintaining the focus on moral failure.
The use of the same verb in both texts indicates a consistent understanding of Israel's wrongdoing, emphasizing the seriousness of their actions.
In plain words — the whole versegenerated
Hosea 10:9 reminds Israel that since the days of Gibeah, they have sinned and continue to do so. The prophet warns them that the consequences of their actions, represented by the battle in Gibeah, will catch up with them. This serves as a call to recognize their wrongdoing and the need for change.
Frequently Asked Questionsgenerated
Hosea refers to a time of moral failure and sin in Israel's history, particularly highlighted in the events of Judges 19-20, where Gibeah is associated with grave wrongdoing.
The battle in Gibeah represents the consequences of Israel's sin, serving as a warning that their current state of iniquity will lead to similar judgments.
This verse encapsulates Hosea's call for Israel to repent from their sins and return to God, emphasizing that their history of wrongdoing has serious implications for their future.
The phrase 'sons of iniquity' refers to the descendants of those who commit moral wrongs, indicating a lineage of sin and the ongoing nature of Israel's transgressions.
Reflection Questionsgenerated
- In what ways can I reflect on my own history and recognize patterns of sin in my life?
- How can I actively seek to change my behavior to align more closely with God's standards?
- What lessons can I learn from Israel's experience in Gibeah about the consequences of sin?
- How does understanding the concept of iniquity help me in my personal spiritual journey?
The early church on this verse — how the Fathers read it
Early commentators, including Jerome, reference this verse to discuss Israel's persistent sin and the consequences foretold by Hosea.
"Israel sinned from the days of Gabaa: there they stood. They will not be caught at Gabaa in battle against the sons of iniquity.Early Church Fathers on Hosea 10 →
Thistles and tribulations will ascend upon their altars, and they will say to the mountains, 'Cover us,' and to the hills, 'Fall upon us.' LXX: 'Thorns and tribulations will ascend upon their altars, and they will say to the mountains,Early Church Fathers on Hosea 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 10:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Israel, thou hast sinned from the days of Gibeah,.... This has no respect, as the Targum, and others, to Gibeah of Saul, of which place he was, and the choosing him to be king; but to the affair of
Read John Gill on Hosea 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.
Read Robert Jamieson on Hosea 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO Israel, thou hast sinned; you of the ten tribes with such consent have sinned, that you seem to do it as one man. From the days of Gibeah; ever since the days, so we; but, as Rivet observes, it will bear a comparative thus, thou hast sinned above, or more than. The ten tribes were greater sinners than those Gibeonites; so the prophet compareth the sins of the present age and that past. See Jude 19, where the story is set down at large. See also , the place described. There they stood; in that day and war some stood, who were a seed for raising up the tribe; so I refer this passage to the six hundred men who fled to the rock Rimmon. The battle in Gibeah against the children of iniquity did…
Read Matthew Poole on Hosea 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 10:9 O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.Ver. 9. O Israel, thou hast sinned from the days of Gibeah] Or, prae diebus, worse than in the days of Gibeah. What those days were, see Hosea 9:9 Judges 19:15 : when they were is not so certain; but probably before the time of the Judges, and soon after Joshua’ s death; for Jebus, or Jerusalem, was not yet taken, Judges 19:11-12 cf. Hosea 1:1, and Phineas was yet alive and ministered before the Lord, Judges 20:28, and was one of those elders that outlived Joshua, who had seen all the great works of the Lord, which he did for Israel…
Read John Trapp on Hosea 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) O Israel . . . Gibeah.—Thou didst commence thy obscene transgressions long before the disruption of the kingdom of Rehoboam, even at Gibeah. Gibeah is emblematic of gross and cruel sensuality, in allusion to Judges 19:20, just as Sodom is used for unnatural vice. There they stood.—Or rather, remained sinning after the same manner. The rest of the verse should be rendered, Shall there not overtake them in Gibeah (used mystically) the war made against the wicked? (Comp. Judges 20) But Dr. Pusey and others take it categorically, implying that though the exterminating war against the men of Gibeah did not overtake them, and has not yet, it shall now, and soon. But the former interpretation…
Read Charles John Ellicott on Hosea 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Thou hast sinned from the days of Gibeah] This is another reference to the horrible rape and murder of the Levite's wife, Judges 19:13-14. There they stood] Only one tribe was nearly destroyed, viz., that of Benjamin. They were the criminals, the children of iniquity; the others were faultless, and stood only for the rights of justice and mercy.
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 BibleO Israel, thou hast sinned from the days of Gibeah - There must have been great sin, on both sides, of Israel as well as Benjamin, when Israel punished the atrocity of Gibeah, since God caused Israel
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
Since the days of Gibeah you have sinned, O Israel, and there you have remained. Did not the battle in Gibeah overtake the sons of iniquity?
“Israel, you have sinned from the days of Gibeah. There they remained. The battle against the children of iniquity doesn’t overtake them in Gibeah.
Since the days of Gibeah you have sinned, O Israel, and there you have remained. Did not the battle in Gibeah overtake the sons of iniquity?
O Israel, you have sinned since the time of Gibeah, and there you have remained. Did not war overtake the evildoers in Gibeah?
Tyndale line
O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.
O Israel, thou hast sinned from the days of Gibeah: there they stood; the battle against the children of iniquity doth not overtake them in Gibeah.
O Israel, thou hast sinned from the days of Gibeah: there they stood; that the battle against the children of iniquity should not overtake them in Gibeah.
O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.
O Israel, thou hast sinned from the daies of Gibeah: there they stoode: the battell in Gibeah against the children of iniquitie did not touch them.
Strictly literal
From the days of Gibeah hast thou sinned, O Israel: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.
From the days of Gibeah thou hast sinned, O Israel, There they have stood, Not overtake them in Gibeah doth battle, Because of sons of perverseness.
From the days of Gibeah you have sinned, O Israel, || There they have stood, || Battle does not overtake them in Gibeah, || Because of sons of perverseness.
More than in the days of Gib'ah hast thou sinned, O Israel! there they stood; and the battle in Gib'ah against the children of wickedness did not overtake them.
“Israel, you have sinned since the days of Gibeah; there you have remained. Will not war overtake the sons of wrong in Gibeah?
From the Latin
From the days of Gabaa, Israel hath sinned, there they stood: the battle in Gabaa against the children of iniquity shall not overtake them.
Simplified
Since the days of Gibeah you have been sinning, Israel, and you haven't changed. Do the people of Gibeah think that war will not come to them?
O Israel, you have done evil from the days of Gibeah; there they took up their position, so that the fighting against the children of evil might not overtake them in Gibeah.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with the Septuagint preserving the meaning of the Hebrew text. The Dead Sea Scrolls fragment contains partial matches, indicating that the core message has remained consistent across these ancient witnesses.
מִימֵי֙ הַגִּבְעָ֔ה חָטָ֖אתָ יִשְׂרָאֵ֑ל שָׁ֣ם עָמָ֔דוּ לֹֽא־ תַשִּׂיגֵ֧ם בַּגִּבְעָ֛ה מִלְחָמָ֖ה עַל־ בְּנֵ֥י עַֽלְוָֽה׃
12 of the 13 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.
[מימי] [הגבעה] חטאת ישראל [שם] [עמדו]
6 words of the verse are on this fragment — 1 partly restored, 4 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 10:9
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.
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-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…
גִּבְעָה (Gib'ah) means 'hill' and refers to several locations in ancient Palestine, notably a city in the mountainous region of Judah and another in Benjamin, which is recognized as the birthplace of King Saul. The entries indicate that it is derived from a similar word, גִּבְעָה (H1389), emphasizing its geographical significance.
גִּבְעָה n.pr.loc. (hill)
a city of Judah
city of Benj.
a city of Ephraim
base
H1390 גִּבְעָה (hill)
1390 Gib`ah ghib-aw'
the same as 1389; Gibah; the name of three places in
Palestine:--Gibeah, the hill.
see HEBREW for 01389
גִּבְעָה (giv.ah) — Gibeah.
§ Gibeah = "hill"
a city in the mountain district of Judah
גִּבְעָה (giv.ah) — Gibeah.
§ Gibeah = "hill"
a city of Benjamin, birthplace of king Saul
Art | N-proper — Particle · noun properHTd/Npl
gib'-e-a (gibh`ah, "hill"): The Hebrew word denotes generally an eminence or hill, in distinction from har, which is used for mountain, or mountain range. It occurs, however, in two instances, as a place-name. Under GEBA (which see) we have seen that Geba, Gibeah, and Gibeon are liable to be confused. This arises from their resemblance in form and meaning.
(1) An unidentified city in the territory of Judah (Jos 15:57). It is named in the group containing Carmel, Ziph and Kain; it is therefore probably to be sought to the Southeast of Hebron. It may be one of the two villages mentioned by Eusebius, Onomasticon (s.v. "Gabathon"), Gabaa and Gabatha; in the East of the Daroma. It is probably identical with Gibeah mentioned in 2Ch 13:2.
Gibeah
A hill or hill-town, “of Benjamin” (1 Sam. 13:15), better known as “Gibeah of Saul” (11:4; Isa. 10:29). It was here that the terrible outrage was committed on the Levite’s concubine which led to the almost utter extirpation of the tribe of Benjamin (Judg. 19; 20), only six hundred men surviving after a succession of disastrous battles. This was the birthplace of Saul, and continued to be his residence after he became king (1 Sam. 10:26; 11:4; 15:34). It was reckoned among the ancient sanctuaries of Palestine (10:26; 15:34; 23:19; 26:1; 2 Sam. 21:6-10), and hence it is called “Gibeah of God” (1 Sam. 10:5, R.V.…
a word employed in the Bible to denote a hill. Like most words of this kind it gave its name to several towns and places in Palestine, which would doubtless be generally on or near a hill. They are -- Gibeah, a city in the mountain district of Judah, named with Maon and the southern Carmel, (Joshua 15:57) and comp. 1Chr 2:49 etc. Gibeah of Benjamin first appears in the tragical story of the Levite and his concubine. (Judges 19:20) It was then a "city," with the usual open street or square, (Judges 19:15,17,20) and containing 700 "chosen men," ch. (Judges 20:15) probably the same whose skill as slingers is preserved in…
A hill,
1. A city of Benjamin, 1Sa 13:15, and the birthplace and residence of Saul king of Israel; whence it is frequently called "Gibeah of Saul," 1Sa 11:4; 15:34; 23:19; 26:1; 2Sa 21:6; Isa 10:29. Gibeah was also famous for its sins; particularly for its sins; particularly for that committed by forcing the young Levite’s wife, who went to lodge there; and for the war which succeeded it, to the almost entire extermination of the tribe of Benjamin, Jud 19:1- 30. Scripture remarks, that this occurred at a time when there was no king in Israel, and when every one did what was right in his own eyes. Dr. Robinson found…
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נָשַׂג (nasag) is a Hebrew verb primarily found in the Hiphil form, meaning to reach or overtake. It encompasses a range of meanings including the ability to attain or secure something, as well as the literal act of reaching or taking hold. The entries consistently highlight its figurative use, indicating sufficiency or capability.
[נָשַׂג] vb. only Hiph. reach, overtake
Hiph.
overtake
reach, attain
cause to reach, bring, put
fig. one’s hand has reached, i.e. one is able, or has enough
base
H5381 נָשַׂג only Hiph. reach, overtake
5381 nasag naw-sag'
a primitive root; to reach (literally or
figuratively):--ability, be able, attain (unto), (be able to,
can) get, lay at, put, reach, remove, wax rich, X surely,
(over-)take (hold of, on, upon).
נָשַׂג (na.sag) — to overtake.
1) to reach, overtake, take hold upon
1a) (Hiphil)
1a1) to overtake
1a2) to reach, attain to, cause to reach
1a3) to be able to secure, reach, have enough
V-Hiphil-Imperf-3fs | Suff — Verb hiphil imperfect third person feminine singular · suffixHVhi3fs/Sp3mp
גִּבְעָה (Gib'ah) means 'hill' and refers to several locations in ancient Palestine, notably a city in the mountainous region of Judah and another in Benjamin, which is recognized as the birthplace of King Saul. The entries indicate that it is derived from a similar word, גִּבְעָה (H1389), emphasizing its geographical significance.
גִּבְעָה n.pr.loc. (hill)
a city of Judah
city of Benj.
a city of Ephraim
base
H1390 גִּבְעָה (hill)
1390 Gib`ah ghib-aw'
the same as 1389; Gibah; the name of three places in
Palestine:--Gibeah, the hill.
see HEBREW for 01389
גִּבְעָה (giv.ah) — Gibeah.
§ Gibeah = "hill"
a city in the mountain district of Judah
גִּבְעָה (giv.ah) — Gibeah.
§ Gibeah = "hill"
a city of Benjamin, birthplace of king Saul
Prep | N-proper — Preposition · noun properHRd/Npl
gib'-e-a (gibh`ah, "hill"): The Hebrew word denotes generally an eminence or hill, in distinction from har, which is used for mountain, or mountain range. It occurs, however, in two instances, as a place-name. Under GEBA (which see) we have seen that Geba, Gibeah, and Gibeon are liable to be confused. This arises from their resemblance in form and meaning.
(1) An unidentified city in the territory of Judah (Jos 15:57). It is named in the group containing Carmel, Ziph and Kain; it is therefore probably to be sought to the Southeast of Hebron. It may be one of the two villages mentioned by Eusebius, Onomasticon (s.v. "Gabathon"), Gabaa and Gabatha; in the East of the Daroma. It is probably identical with Gibeah mentioned in 2Ch 13:2.
Gibeah
A hill or hill-town, “of Benjamin” (1 Sam. 13:15), better known as “Gibeah of Saul” (11:4; Isa. 10:29). It was here that the terrible outrage was committed on the Levite’s concubine which led to the almost utter extirpation of the tribe of Benjamin (Judg. 19; 20), only six hundred men surviving after a succession of disastrous battles. This was the birthplace of Saul, and continued to be his residence after he became king (1 Sam. 10:26; 11:4; 15:34). It was reckoned among the ancient sanctuaries of Palestine (10:26; 15:34; 23:19; 26:1; 2 Sam. 21:6-10), and hence it is called “Gibeah of God” (1 Sam. 10:5, R.V.…
a word employed in the Bible to denote a hill. Like most words of this kind it gave its name to several towns and places in Palestine, which would doubtless be generally on or near a hill. They are -- Gibeah, a city in the mountain district of Judah, named with Maon and the southern Carmel, (Joshua 15:57) and comp. 1Chr 2:49 etc. Gibeah of Benjamin first appears in the tragical story of the Levite and his concubine. (Judges 19:20) It was then a "city," with the usual open street or square, (Judges 19:15,17,20) and containing 700 "chosen men," ch. (Judges 20:15) probably the same whose skill as slingers is preserved in…
A hill,
1. A city of Benjamin, 1Sa 13:15, and the birthplace and residence of Saul king of Israel; whence it is frequently called "Gibeah of Saul," 1Sa 11:4; 15:34; 23:19; 26:1; 2Sa 21:6; Isa 10:29. Gibeah was also famous for its sins; particularly for its sins; particularly for that committed by forcing the young Levite’s wife, who went to lodge there; and for the war which succeeded it, to the almost entire extermination of the tribe of Benjamin, Jud 19:1- 30. Scripture remarks, that this occurred at a time when there was no king in Israel, and when every one did what was right in his own eyes. Dr. Robinson found…
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
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
The Hebrew word 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
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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 constructHNcmpc
See SON, SONS.
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…
עַוְלָה (alvah) refers to moral perverseness, specifically covering terms like injustice, unrighteousness, and wrong. It is linked to the lemma H5766, which also denotes iniquity. The entries consistently emphasize its negative moral implications.
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5932 עַוְלָה, עֶוֶל, עָוֶל, עוֹלָה, עֹלָה
5932 `alvah al-vaw'
for 5766; moral perverseness:--iniquity.
see HEBREW for 05766
עַלְוָה (al.vah) — iniquity.
injustice, unrighteousness, iniquity
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
N-fs — Noun common · feminine singular absoluteHNcfsa