Hosea 7:16 — Word Study
WLCיָשׁ֣וּבוּ׀ לֹ֣א עָ֗ל הָיוּ֙ כְּקֶ֣שֶׁת רְמִיָּ֔ה יִפְּל֥וּ בַחֶ֛רֶב שָׂרֵיהֶ֖ם מִזַּ֣עַם לְשׁוֹנָ֑ם ז֥וֹ לַעְגָּ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃
BSAThey turnshûwb▸ [return, come back] but notlôʼ to the Most Highʻal [the supreme God, above all] they arehâyâh■ like a faultyrᵉmîyâh [deceitful, useless] bowqesheth Their leaderssar [princes, rulers] will fallnâphal▸ by the swordchereb [cutting instrument, weapon] for the cursingzaʻam [rage, indignation] of their tonguelâshôwn [language, speech] for thiszôw [this situation, circumstance] they will be ridiculedlaʻag [scoffed, mocked] in the landʼerets [country, territory] of EgyptMitsrayim [a nation in northeastern Africa]
| Greek | English | Parsing |
|---|---|---|
| יָשׁ֣וּבוּ׀ | they turn | Verb, Qal, imperfect third person masculine plural |
| לֹ֣א | not | Particle |
| עָ֗ל | height | Noun common, masculine singular absolute |
| הָיוּ֙ | they have become | Verb, Qal, perfect third person common plural |
| כְּקֶ֣שֶׁת | like a bow of | Preposition, noun common feminine singular construct |
| רְמִיָּ֔ה | slackness | Noun common, feminine singular absolute |
| יִפְּל֥וּ | they will fall | Verb, Qal, imperfect third person masculine plural |
| בַחֶ֛רֶב | by the sword | Preposition, noun common feminine singular absolute |
| שָׂרֵיהֶ֖ם | leaders their | Noun common masculine plural construct, suffix |
| מִזַּ֣עַם | from [the] indignation of | Preposition, noun common masculine singular construct |
| לְשׁוֹנָ֑ם | tongue their | Noun common both singular construct, suffix |
| ז֥וֹ | this | Particle |
| לַעְגָּ֖ם | [will be] mockery their | Noun common masculine singular construct, suffix |
| בְּאֶ֥רֶץ | in [the] land of | Preposition, noun common feminine singular construct |
| מִצְרָֽיִם׃ | Egypt | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They turn, but not to the Most High; they are like a faulty bow. Their leaders will fall by the sword for the cursing of their tongue; for this they will be ridiculed in the land of Egypt. |
| KJV | They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt. |
| ASV | They return, but not to him that is on high; they are like a deceitful bow; their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt. |
| YLT | They turn back — not to the Most High, They have been as a deceitful bow, Fall by sword do their princes, From the insolence of their tongue, This [is] their derision in the land of Egypt! |
| WEB | They return, but not to the Most High. They are like a faulty bow. Their princes will fall by the sword for the rage of their tongue. This will be their derision in the land of Egypt. |
| BBE | They have gone to what is of no value; they are like a false bow; their captains will come to destruction by the sword, and their ruler by my wrath; for this, the land of Egypt will make sport of them. |
Where they part company is יָשׁוּבוּ — see How Translations Differ.
The sentence has a main clause with several subordinate phrases detailing the consequences of Israel's actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזוֹ
verbשׁוּב
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Hosea 7:16
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 Warning of Hoseagenerated
Hosea 7:16 describes Israel's failure to turn back to God, despite their actions. They are compared to a faulty bow, indicating their unreliability. The verse warns that their leaders will face judgment due to their words, leading to ridicule in Egypt, a symbol of their captivity and shame. This reflects the broader themes of Hosea, where the prophet calls Israel to repentance and highlights the consequences of their rebellion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 6:4 | What shall I do with you, O Ephraim ? What shall I do with you, O Judah? For your loyalty is like a morning mist, like the early dew that vanishes. |
| 2 | Hosea 8:14 | Israel has forgotten his Maker and built palaces; Judah has multiplied its fortified cities. But I will send fire upon their cities, and it will consume their citadels. |
| 3 | Hosea 11:7 | My people are bent on turning from Me. Though they call to the Most High, He will by no means exalt them. |
| 4 | Psalm 78:37 | Their hearts were disloyal to Him, and they were unfaithful to His covenant. |
| 5 | Jeremiah 3:10 | Yet in spite of all this, her unfaithful sister Judah did not return to Me with all her heart, but only in pretense,” declares the LORD. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — יָשׁוּבוּ, ya.Shu.vugenerated
The verb שׁוּב (shuwb) means 'to turn back' or 'to return.' In this context, it indicates Israel's attempt to turn, but not towards God. The parsing as an imperfect third person masculine plural suggests ongoing action — they are continually turning, yet not to the Most High.
The use of this verb emphasizes the futility of their actions, as they are not genuinely repenting or returning to the true source of help and salvation.
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 יָשׁוּבוּ governs the sentence, indicating the action of turning. The structure includes a negation with לֹא that emphasizes the failure to turn to God.
The sentence then describes the consequences of their actions, with a comparison to a faulty bow and a statement about their leaders falling by the sword, illustrating the severe repercussions of their unfaithfulness.
Septuagint Backgroundgenerated
The Septuagint translates יָשׁוּבוּ as ἀπεστράφησαν, meaning 'they turned away.' This choice indicates a more definitive action of turning away from God, rather than merely failing to turn towards Him.
This translation reflects a broader interpretation of Israel's actions, emphasizing their complete departure from the divine path.
In plain words — the whole versegenerated
Hosea 7:16 shows that Israel turns away from God, which leads to their leaders being judged and mocked in Egypt. This verse highlights the consequences of their actions and the importance of returning to God.
Frequently Asked Questionsgenerated
It indicates that Israel is attempting to return or change direction, but they are not genuinely seeking God or repenting.
This suggests that their leaders will face judgment and destruction due to their unfaithfulness and the consequences of their words.
It symbolizes Israel's unreliability and inability to defend themselves or achieve their aims, much like a broken weapon.
Egypt represents a place of shame and captivity; being ridiculed there emphasizes the severity of their downfall.
Reflection Questionsgenerated
- In what ways have I turned away from God, and how can I return to Him?
- What are the consequences of my words and actions in my relationships?
- How can I ensure that I am relying on God rather than my own strength?
- What lessons can I learn from Israel's unfaithfulness to avoid making the same mistakes?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 7:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey return, [but] not to the most High,.... To Egypt, and not to Jerusalem, and the temple there, and the worship of it; to their idols, and not to him whose name alone is Jehovah, and is the most
Read John Gill on Hosea 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.
Read Robert Jamieson on Hosea 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey return; they sometimes have given some signs of returning, as when Jehu destroyed Baal, or Hoshea gave liberty to Israel to go up to Jerusalem (if it be true which some affirm of him); and if I were sure Hoshea did this, I should think the prophet aimed at it; in this they return, but not to the Most High; Jehu fell off to the calves, and Hoshea’ s reign was wicked too much, though the reigns of other kings were more wicked; what show soever of repentance among them, yet they never thoroughly repented, never fully embraced the law of God. They are like a deceitful bow; all was done (as the similitude elegantly sets it forth) in mere hypocrisy; though they seemed bent for and aiming at…
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 7:16 They return, [but] not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this [shall be] their derision in the land of Egypt.Ver. 16. They return, but not to the most High] Gnal for Gnelion by contraction; as Jah for Jehovah; so afterwards, Hosea 11:7 2 Samuel 23:1. Return they do, or seem to do at least (for it is their hypocrisy that is here described), but not to the most High: to whom then? to idols, or human helps, or anything rather, and sooner, than to God. Jehu went far in the work of reformation, and made a great flaunt at first, as if he would have done as much that way as ever Josiah did; but he and his…
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Like a deceitful bow.—Religious observance has the appearance of a bow with the arrow on the string, apparently aimed at some object, but the string being slack, the aim is diverted. The “raving insolence of their tongue” may mean the boasts that were made of the friendship of King Shebaka of Egypt, who made Israel his tool. In the land of Egypt they would thus become objects of derision. (Comp. Isaiah’s warning to his countrymen, Isaiah 30:1-8.)
Read Charles John Ellicott on Hosea 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. They return, but not to the Most High] They go to their idols. They are like a deceitful bow] Which, when it is reflexed, in order to be strung, suddenly springs back into its quiescent curve; for the eastern bows stand in their quiescent state in a curve, something like [curved figure "C"]; and in order to be strung must be bended back in the opposite direction. This bending of the bow requires both strength and skill; and if not properly done, it will fly back, and regain its former position; and in this recoil endanger the archer-may even break an arm. I have been in this danger myself in bending the Asiatic bow. For want of this knowledge not one commentator has hit the…
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CambridgeThe Cambridge Bible for Schools and Colleges16. They return, but not to the most High] Rather, They turn (i.e. shift or change), but not upwards (as Hosea 11:7). They are not content with passive complaints; they have reached a turning-point in their history, but their way only leads them further and further from the ‘knowledge of God.’ like a deceitful bow] i.e. like a bow which shoots an arrow in a wrong direction, ‘not upwards’, towards Israel’s ‘strong rock’, but earthwards. Cf. the same figure in Psalms 78:57. for the rage of their tongue] ‘Rage’; or insolence (i.e. towards God). The root-meaning (as gathered from Arabic) is to make a grumbling sound, like an irritated camel. Hence the appropriateness of the mention of the…
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Albert Barnes1798–1870Barnes' Notes on the BibleThey return, but not to the most High - God exhorts by Jeremiah, “If thou wilt return, O Israel, saith the Lord, return unto Me” Jeremiah 4:1.
Read Albert Barnes on Hosea 7 →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
They turn, but not to the Most High; they are like a faulty bow. Their leaders will fall by the sword for the cursing of their tongue; for this they will be ridiculed in the land of Egypt.
They return, but not to the Most High. They are like a faulty bow. Their princes will fall by the sword for the rage of their tongue. This will be their derision in the land of Egypt.
They turn, but not to the Most High; they are like a faulty bow. Their leaders will fall by the sword for the cursing of their tongue; for this they will be ridiculed in the land of Egypt.
They turn to Baal; they are like an unreliable bow. Their leaders will fall by the sword because their prayers to Baal have made me angry. So people will disdain them in the land of Egypt.
Tyndale line
They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.
They return, but not to him that is on high; they are like a deceitful bow; their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.
They return, but not to him that is on high; they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.
They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.
They returne, but not to the most high: they are like a deceitfull bowe: their princes shall fall by the sword, for the rage of their tongues: this shall be their derision in the land of Egypt.
Strictly literal
They return, [but] not to the [Most] High: they are like a deceitful bow. Their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.
They turn back — not to the Most High, They have been as a deceitful bow, Fall by sword do their princes, From the insolence of their tongue, This [is] their derision in the land of Egypt!
They turn back—not to the Most High, || They have been as a deceitful bow, || Their princes fall by sword, || From the insolence of their tongue, || This [is] their derision in the land of Egypt!”
They never return upward: they are like a deceitful bow: by the sword shall their princes fall because of the rage of their tongue; this shall be their derision in the land of Egypt.
They return, but they do not return to me, the Most High. They are like a slack bow. Their officials will fall by the sword because of the insolence of their tongues. This will become their mockery in the land of Egypt.
From the Latin
They returned, that they might be without yoke: they became like a deceitful bow: their princes shall fall by the sword, for the rage of their tongue. This is their derision in the land of Egypt.
Simplified
They turn, but not to the Most High; they are like a useless bow. Their leaders will be killed by the sword because of their cursing. Because of this they will be ridiculed in Egypt.
They have gone to what is of no value; they are like a false bow; their captains will come to destruction by the sword, and their ruler by my wrath; for this, the land of Egypt will make sport of them.
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, with 13 of the 15 words matching in the Septuagint's translation. The Dead Sea Scrolls also align closely, with some words partly restored and others supplied by an editor, indicating a significant level of textual consistency across these witnesses.
יָשׁ֣וּבוּ׀ לֹ֣א עָ֗ל הָיוּ֙ כְּקֶ֣שֶׁת רְמִיָּ֔ה יִפְּל֥וּ בַחֶ֛רֶב שָׂרֵיהֶ֖ם מִזַּ֣עַם לְשׁוֹנָ֑ם ז֥וֹ לַעְגָּ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃
13 of the 15 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.
[ישובו] [לוא] [על] [היו] כקשת הרומיה יפלו בחרב [שרי׳הם] [מזעם] [לשונ׳ם] [זו] [לעג׳ם] [בארץ] [מצרים]
3 words on the leather — 1 partly restored, 11 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 7:16
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 שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
עַל (al) primarily means 'height' and can refer to the Most High, specifically God. It serves as a preposition meaning 'upon' or 'above,' indicating elevation, addition, or proximity. The word is built from the root meaning 'to rise' and has a broad range of uses, including idiomatic expressions and various grammatical functions.
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)
Of the ground or basis, on which a thing is done
H5920 עַל, עָ֑ל I. subst. height
5920 `al al
from 5927; properly, the top; specifically, the highest (i.e.
God); also (adverb) aloft, to Jehovah:--above, high, most
High.
see HEBREW for 05927
עַל (al) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עַל (al) — height.
subst
1) height
adv
2) above, upwards, on high
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
רְמִיָּה (rmiyah) refers to both deceit and slackness. It is derived from the root word for remissness and encompasses meanings such as treachery, guile, and idleness. The entries indicate a dual focus on moral failure and a lack of diligence, but do not provide specific verse references.
רְמִיָּה n.f. deceit, treachery
base
רְמִיָּה n.f. laxness, slackness
base
H7423a רְמִיָּה deceit, treachery H7423b רְמִיָּה laxness, slackness
7423 rmiyah rem-ee-yaw'
from 7411; remissness, treachery:--deceit(- ful, -fully),
false, guile, idle, slack, slothful.
see HEBREW for 07411
רְמִיָּה (re.miy.yah) — deceit.
deceit, treachery
רְמִיָּה (re.miy.yah) — slackness.
laxness, slackness, slackening
N-fs — Noun common · feminine singular absoluteHNcfsa
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
זַ֫עַם (za`am) refers to indignation or anger, particularly in the context of God's displeasure with sin. It is derived from the root word for frothing at the mouth, emphasizing a strong emotional response. The entries consistently highlight its use to convey fury and rage.
זַ֫עַם n.m. indignation
base
H2195 זַ֫עַם indignation
2195 za`am zah'-am
from 2194; strictly froth at the mouth, i.e. (figuratively)
fury (especially of God's displeasure with sin):--angry,
indignation, rage.
see HEBREW for 02194
זַ֫עַם (za.am) — indignation.
anger, indignation
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…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3mp
זוֹ (zow) is a demonstrative pronoun meaning 'this' or 'that.' It appears in contexts such as Hosea 7:16 and Psalm 132:12. The entries indicate that it can function as a relative pronoun as well, but there is no significant disagreement among the lexicons regarding its meaning or usage.
זוֹ i.q. זֹה (q.v.): only Ho 7:16b this is their derision; and (as relat.) ψ 132:12 and my testimony which
ref
H2097 זוֹ
2097 zow zo
for 2088; this or that:--that, this.
see HEBREW for 02088
זוֹ (zo) — this.
demons pron
1) this, such rel pron f
2) which
Pron — ParticleHTm
לַ֫עַג (la'ag) refers to mocking or derision, and it can also denote stammering. It is derived from the root word associated with scorn and is used in contexts that involve ridicule. The entries consistently emphasize its meanings related to mockery and scorn.
לַ֫עַג n.[m.] mocking, derision, (barbarous) stammering
base
H3933 לַ֫עַג
3933 la`ag lah'-ag
from 3932; derision, scoffing:--derision, scorn (-ing).
see HEBREW for 03932
לַ֫עַג (la.ag) — derision.
1) mocking, derision, stammering
1a) mocking, derision
1b) stammerings
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
