Isaiah 11:11 — Word Study
WLCוְהָיָ֣ה׀ בַּיּ֣וֹם הַה֗וּא יוֹסִ֨יף אֲדֹנָ֤י׀ שֵׁנִית֙ יָד֔וֹ לִקְנ֖וֹת אֶת־ שְׁאָ֣ר עַמּ֑וֹ אֲשֶׁ֣ר יִשָּׁאֵר֩ מֵאַשּׁ֨וּר וּמִמִּצְרַ֜יִם וּמִפַּתְר֣וֹס וּמִכּ֗וּשׁ וּמֵעֵילָ֤ם וּמִשִּׁנְעָר֙ וּמֵ֣חֲמָ֔ת וּמֵאִיֵּ֖י הַיָּֽם׃
BSAOn thathûwʼ dayyôwm [in the same day, at that time] the LordʼĂdônây [Adonay, the supreme ruler] will extend His handyâd [an open hand; strength, a side or share] a second timeshênîy [again, once more] to recoverqânâh [to buy, to redeem] the remnantshᵉʼâr [what is left, a surviving group] of His peopleʻam [Amaw, a nation] from AssyriaʼAshshûwr [Asshur, a region in the north] from EgyptMitsrayim [a country in northeastern Africa] from PathrosPathrôwç [a region in southern Egypt] from CushKûwsh [Ethiopia, the region south of Egypt] from ElamʻÊylâm [a region in the east] from ShinarShinʻâr [Babylonia, a land of old] from HamathChămâth [an ancient city in Syria] and from the islandsʼîy [coastlands, habitable spots] of the seayâm [the Mediterranean, a large body of water]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָ֣ה׀ | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| בַּיּ֣וֹם | in the day | Preposition, noun common masculine singular absolute |
| הַה֗וּא | that | Particle, pronoun |
| יוֹסִ֨יף | he will repeat | Verb, Hiphil, imperfect third person masculine singular |
| אֲדֹנָ֤י׀ | [the] Lord | Noun proper |
| שֵׁנִית֙ | a second [time] | Adj |
| יָד֔וֹ | hand his | Noun common both singular construct, suffix |
| לִקְנ֖וֹת | to acquire | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| שְׁאָ֣ר | [the] remnant of | Noun common, masculine singular construct |
| עַמּ֑וֹ | people his | Noun common masculine singular construct, suffix |
| אֲשֶׁ֣ר | which | Particle |
| יִשָּׁאֵר֩ | it will remain | Verb, Niphal, imperfect third person masculine singular |
| מֵאַשּׁ֨וּר | from Assyria | Preposition, noun proper |
| וּמִמִּצְרַ֜יִם | and from Egypt | Conjunction, preposition, noun proper |
| וּמִפַּתְר֣וֹס | and from Pathros | Conjunction, preposition, noun proper |
| וּמִכּ֗וּשׁ | and from Cush | Conjunction, preposition, noun proper |
| וּמֵעֵילָ֤ם | and from Elam | Conjunction, preposition, noun proper |
| וּמִשִּׁנְעָר֙ | and from Shinar | Conjunction, preposition, noun proper |
| וּמֵ֣חֲמָ֔ת | and from Hamath | Conjunction, preposition, noun proper |
| וּמֵאִיֵּ֖י | and from [the] islands of | Conjunction, preposition, noun common masculine plural construct |
| הַיָּֽם׃ | the sea | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On that day the Lord will extend His hand a second time to recover the remnant of His people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. |
| KJV | And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. |
| ASV | And it shall come to pass in that day, that the Lord will set his hand again the second time to recover the remnant of his people, that shall remain, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. |
| YLT | And it hath come to pass, in that day, The Lord addeth a second time his power, To get the remnant of His people that is left, From Asshur, and from Egypt, And from Pathros, and from Cush, And from Elam, and from Shinar, And from Hamath, and from isles of the sea, |
| WEB | It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. |
| BBE | And in that day the hand of the Lord will be stretched out the second time to get back the rest of his people, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the sea-lands. |
Where they part company is יָסַף — see How Translations Differ.
The main clause is supported by several subordinate phrases that elaborate on the timing and scope of the Lord's action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Isaiah 11:11
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 Restoration of Israelgenerated
Isaiah 11:11 speaks of a future time when the Lord will act again to gather His people from various nations. This verse emphasizes God's faithfulness to restore the remnant of Israel, echoing themes found throughout the prophetic literature. The surrounding verses highlight the significance of this restoration in the broader context of God's plan for His people, as seen in Isaiah 11:10 and Isaiah 11:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 60:1–66 | Arise, shine, for your light has come, and the glory of the LORD rises upon you. |
| 2 | Leviticus 26:40–42 | But if they will confess their iniquity and that of their fathers in the unfaithfulness that they practiced against Me, by which they have also walked in hostility toward Me— |
| 3 | Deuteronomy 4:27–31 | Then the LORD will scatter you among the peoples, and only a few of you will survive among the nations to which the LORD will drive you. |
| 4 | Deuteronomy 30:3–6 | then He will restore you from captivity and have compassion on you and gather you from all the nations to which the LORD your God has scattered you. |
| 5 | Psalm 68:22 | The Lord said, “I will retrieve them from Bashan, I will bring them up from the depths of the sea, |
The Treasury of Scripture Knowledge — 47 references, hung on the phrase they belong to
The Key Word — יָסַף, yo.Sifgenerated
The verb יָסַף (yacaph) is in the Hiphil stem, indicating causative action, and it means to add or to repeat. In this context, it signifies the Lord's intention to act again, emphasizing His ongoing commitment to His people.
This word carries the nuance of continuation or repetition, suggesting that the Lord's intervention is not a one-time event but part of His enduring relationship with Israel. The parsing as imperfect indicates that this action is future and ongoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses extend for the action of the Lord's hand.
Sentence Structuregenerated
The main verb is יָסַף, he will repeat, which governs the entire clause. The structure includes a prepositional phrase indicating the object of the action, followed by a noun phrase identifying the remnant of His people.
The Hebrew word order emphasizes the action of the Lord and the object being restored, highlighting the significance of the remnant in the context of divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates יָסַף as προσθήσει (prosthesei), which means 'will add.' This choice reflects a focus on the idea of addition or continuation, paralleling the Hebrew sense of repetition.
This translation choice may also suggest a broader understanding of God's action as not only restoring but also enhancing His relationship with His people.
In plain words — the whole versegenerated
Isaiah 11:11 tells us that on a specific day, the Lord will act again to gather the remnant of His people from various nations. This emphasizes God's promise to restore His people, showing His faithfulness and power.
Frequently Asked Questionsgenerated
It signifies that the Lord will act again to gather His people, reinforcing His commitment to their restoration.
The remnant refers to the surviving group of Israelite people who will be gathered from various nations.
It highlights the extent of God's reach and His intention to bring His people back from all corners of the earth.
This verse echoes earlier prophecies of restoration found in books like Isaiah and Deuteronomy, affirming God's ongoing promise to His people.
Reflection Questionsgenerated
- In what ways have I seen God's faithfulness in my own life?
- How can I recognize the remnants of faith in my community?
- What does it mean for me to be part of God's people today?
- How can I share the message of restoration with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 11:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it shall come to pass in that day,.... Before spoken of, and which includes the whole Gospel dispensation: [that] the Lord shall set his hand again the second time; which refers to a first, in
Read John Gill on Isaiah 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from
Read Robert Jamieson on Isaiah 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe second time: the first time, to which this word second relates, seems to be, either, 1. The deliverance out of Egypt, as most both Jewish and Christian interpreters understand it; and then this second deliverance must be that out of Babylon. Or, 2. The deliverance out of Babylon; and then this second deliverance must be in the days of the Messiah; which, with submission to better judgments, seems to me more probable, 1. Because that first deliverance is supposed to be, like the second, a deliverance of the remnant of this people from several countries, into which they were dispersed; whereas that out of Egypt was a deliverance not of a remnant, but of the whole nation, and that out of…
Read Matthew Poole on Isaiah 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 11:11 And it shall come to pass in that day, [that] the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.Ver. 11. The Lord shall set his hand again the second time.] Not to bring them back to the promised land, to Palestina, as once he did out of Egypt; that is but a rabbinical dream, not unlike that other - viz., that all Jews, in what country soever they are buried, do travel through certain underground passages till they come to their own country of Jewry. But with an outstretched…
Read John Trapp on Isaiah 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The Lord shall set his hand again the second time . . .—The “first” time, implied in the “second,” was obviously that of the Exodus. Then, as from a state of extremest misery, they had entered on their life as a nation, and what had been in the past should be reproduced yet more wonderfully in the future. The list of countries that follows rests in part on the fact of a dispersion already begun, as in 2 Kings 15:29; 2 Kings 17:6, and Isaiah 43:5-6, partly on the prophet’s prevision of the coming years. The great kingdoms by which Judah was surrounded are all enumerated:—(1) Assyria; (2) Egypt, i.e., Lower Egypt; (3) Pathros, probably the region of Upper Egypt, of which Thebes was the…
Read Charles John Ellicott on Isaiah 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. And it shall come to pass in that day] This part of the chapter contains a prophecy which certainly remains yet to be accomplished. The Lord - "JEHOVAH"] For אדני Adonai, thirty-three MSS. of Kennicott's, and many of De Rossi's, and two editions, read יהוה Yehovah. The islands of the sea.] The Roman and Turkish empires, say Kimchi.
Read AdamClarke on Isaiah 11 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. 11:(10) Isaiah 11:11-16. A Prophecy of the Return from Exile
Read Cambridge on Isaiah 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd it shall come to pass - The prophet having, in the previous verse, stated the effect of the reign of the Messiah on the Gentile world, proceeds to state the result on the scattered Jews.
Read Albert Barnes on Isaiah 11 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
On that day the Lord will extend His hand a second time to recover the remnant of His people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea.
It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea.
On that day the Lord will extend His hand a second time to recover the remnant of His people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea.
At that time the sovereign master will again lift his hand to reclaim the remnant of his people from Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and the seacoasts.
Tyndale line
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
And it shall come to pass in that day, that the Lord will set his hand again the second time to recover the remnant of his people, that shall remain, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall remain, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
And it shall come to pass in that day, that the LORD will set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the isles of the sea.
And in the same day shall the Lord stretche out his hand againe the second time, to possesse the remnant of his people, (which shalbe left) of Asshur, and of Egypt, and of Pathros, and of Ethiopia, and of Elam, and of Shinear, and of Hamath, and of the yles of the sea.
Strictly literal
And it shall come to pass in that day, [that] the Lord shall set his hand again the second time to acquire the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
And it hath come to pass, in that day, The Lord addeth a second time his power, To get the remnant of His people that is left, From Asshur, and from Egypt, And from Pathros, and from Cush, And from Elam, and from Shinar, And from Hamath, and from isles of the sea,
And it has come to pass in that day, || The Lord adds His power a second time, || To get the remnant of His people that is left, || From Asshur, and from Egypt, || And from Pathros, and from Cush, || And from Elam, and from Shinar, || And from Hamath, and from islands of the sea,
And it shall happen on that day, that the Lord will put forth his hand again the second time to acquire the remnant of his people, which shall remain, from Asshur and from Egypt, and from Pathros, and from Cush, and from 'Elam, and from Shin'ar, and from Chamath, and from the islands of the sea.
On that day, the Lord will again extend his hand to recover the remnant of his people who remain in Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and the islands of the sea.
From the Latin
And it shall come to pass in that day, that the Lord shall set his hand the second time to possess the remnant of his people, which shall be left from the Assyrians, and from Egypt, and from Phetros, and from Ethiopia, and from Elam, and from Sennaar, and from Emath, and from the islands of the sea.
Simplified
At that time the Lord will act a second time to bring back the remnant of His people from Assyria, Egypt, Pathros, Ethiopia, Elam, Babylonia, Hamath, and from the Mediterranean islands.
And in that day the hand of the Lord will be stretched out the second time to get back the rest of his people, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the sea-lands.
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 is supported by the Dead Sea Scrolls, which contain significant portions of this verse, indicating consistency in the transmission of the text. The Septuagint aligns closely with the Hebrew, though with some differences in word order.
וְהָיָ֣ה׀ בַּיּ֣וֹם הַה֗וּא יוֹסִ֨יף אֲדֹנָ֤י׀ שֵׁנִית֙ יָד֔וֹ לִקְנ֖וֹת אֶת־ שְׁאָ֣ר עַמּ֑וֹ אֲשֶׁ֣ר יִשָּׁאֵר֩ מֵאַשּׁ֨וּר וּמִמִּצְרַ֜יִם וּמִפַּתְר֣וֹס וּמִכּ֗וּשׁ וּמֵעֵילָ֤ם וּמִשִּׁנְעָר֙ וּמֵ֣חֲמָ֔ת וּמֵאִיֵּ֖י הַיָּֽם׃
18 of the 22 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.
והיה ביום ההוא יוסיף אדוני שנית יד׳ו לקנות את שאר עמ׳ו אשר ישאר מאשור וממצרים ומפתרוס ומכוש ומעילם ומשנער ומחמת ומאיי הים
22 words on the leather.
[והיה] [ביום] [ההוא] [יוסיף] [אדני] [שנית] [יד׳ו] [לקנות] [את] [שאר] [עמ׳ו] [אשר] ישאר מאשור [וממצרים] [ומפתרוס] [ומכוש] [ומעילם]
18 words of the verse are on this fragment — 2 partly restored, 16 supplied entire by an editor.
[וממצרים] [ומפתרוס] [ומכוש] [ומעילם] [ומשנער] [ומחמת] [ומאיי] [הים]
8 words of the verse are on this fragment — 8 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 Isaiah 11:11
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 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
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Adj — AdjHAofsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word קָנָה (*qanah*) primarily means to get, acquire, or buy. It can also imply creating or procuring something, often in a poetic context. The entries indicate various usages, including God acquiring His people and Eve acquiring knowledge. There is an Aramaic equivalent, קְנָא (*qe.na*), which also means 'to buy.'
קָנָה 84 vb. get, acquire
Qal 81
get, acquire (all poet.)
elsewhere buy
Niph. be bought
Hiph. caused (one) to purchase me, i.e. made me a bondman
base
H7069 קָנָה get, acquire .. get, acquire (all poet.)
. elsewhere buy
. be bought
. caused (one) to purchase me, i.e. made me a bondman
7069 qanah kaw-naw'
a primitive root; to erect, i.e. create; by extension, to
procure, especially by purchase (causatively, sell); by
implication to own:--attain, buy(-er), teach to keep cattle,
get, provoke to jealousy, possess(-or), purchase, recover,
redeem, X surely, X verily.
קָנָה (qa.nah) — to buy.
1) to get, acquire, create, buy, possess
1a) (Qal)
1a1) to get, acquire, obtain
1a1a) of God originating, creating, redeeming His people
1a1a1) possessor
1a1b) of Eve acquiring
1a1c) of acquiring knowledge, wisdom
1a2) to buy
1b) (Niphal) to be bought
1c) (Hiphil) to cause to possess
Aramaic equivalent: qe.na (קְנָא "to buy" H7066)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שְׁאָר (sh'ar) refers to a remainder or remnant, indicating what is left over. It is derived from a related term, שָׁאַר (sha'ar), and encompasses meanings like rest and residue. The word is used in contexts that imply what remains after a part has been removed or used.
שְׁאָר n.m. rest, residue, remnant
base
H7605 שְׁאָר rest, residue, remnant
7605 sh'ar sheh-awr'
from 7604; a remainder:--X other, remnant, residue, rest.
see HEBREW for 07604
שְׁאָר (she.ar) — remnant.
rest, residue, remnant, remainder
Aramaic equivalent: she.ar (שְׁאָר "remainder" H7606)
N-ms — Noun common · masculine singular constructHNcmsc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
שָׁאַר (sha'ar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including being left behind, surviving, or leaving something as a gift. The entries indicate its use in different forms, such as Qal, Niphal, and Hiphil, highlighting its versatility in contexts like remnants or spare items.
שָׁאַר 133 vb. remain, be left over
Qalthe youngest still remains
Niph.
be left over
be left behind
Hiph.
leave over, spare
leave or keep over
the city shall have 100 left
leave as a gift
base
H7604 שָׁאַר remain, be left over .he youngest still remains
. . be left over
. be left behind
. . leave over, spare
. leave or keep over
. the city shall have 100 left
. leave as a gift
7604 sha'ar shaw-ar'
a primitive root; properly, to swell up, i.e. be
(causatively, make) redundant:--leave, (be) left, let,
remain, remnant, reserve, the rest.
שָׁאַר (sha.ar) — to remain.
1) to remain, be left over, be left behind
1a) (Qal) to remain
1b) (Niphal)
1b1) to be left over, be left alive, survive
1b1a) remainder, remnant (participle)
1b2) to be left behind
1c) (Hiphil)
1c1) to leave over, spare
1c2) to leave or keep over
1c3) to have left
1c4) to leave (as a gift)
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.
אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria
base
H804 אַשּׁוּר Asshur, Assyria
804 'Ashshuwr ash-shoor'
or iAshshur {ash-shoor'}; apparently from 833 (in the sense
of successful); Ashshur, the second son of Shem; also his
descendants and the country occupied by them (i.e. Assyria),
its region and its empire:--Asshur, Assur, Assyria,
Assyrians. See 838.
see HEBREW for 0833
see HEBREW for 0838
אַשּׁוּר (ash.shur) — Assyria.
§ Asshur or Assyria = "a step"
the nation, Assyria
the land, Assyria or Asshur
אַשּׁוּר (ash.shur) — Asshur.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Asshur or Assyria = "a step"
1) the second son of Shem, eponymous ancestor of the Assyrians
2) the people of Assyria
3) the nation, Assyria
4) the land, Assyria or Asshur
Prep | N-proper — Preposition · noun properHR/Npl
a-sir'-i-a:
I. GEOGRAPHY
II. EARLY HISTORY
III. CLIMATE AND PRODUCTIONS
IV. POPULATION
V. TRADE AND LAW
VI. ART
VII. MECHANICS
VIII. FURNITURE, POTTERY AND EMBROIDERY
IX. LANGUAGE, LITERATURE AND SCIENCE
X. GOVERNMENT AND ARMY
XI. RELIGION
XII. EXCAVATIONS
XIII. CHRONOLOGY
XIV. HISTORY
1. Early Period
2. The Older Empire
3. The Second Empire
4. Last Period and Fall of Empire
LITERATURE
Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.
I. Geography.
The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…
Assyria
The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”
A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…
country of Assur or Ashur
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"
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
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…
פַּתְרוֹס (Pathros) refers to a region in Upper Egypt, associated with the Pathrusim people. The term is derived from Egyptian and signifies a southern area of Egypt. It appears in contexts related to geography and ancestry.
פַּתְרוֹס n.pr.terr. = Upper Egypt
base
H6624 פַּתְרוֹס = Upper Egypt
6624 Pathrowc path-roce'
of Egyptian derivation; Pathros, a part of Egypt:--Pathros.
פַּתְרוֹס (pat.ros) — Pathros.
§ Pathros = "region of the south"
a part of Egypt and the home country of the Pathrusim people; probably located in upper Egypt
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
Pathros
The name generally given to Upper Egypt (the Thebaid of the Greeks), as distinguished from Matsor, or Lower Egypt (Isa. 11:11; Jer. 44:1, 15; Ezek. 30:14), the two forming Mizraim. After the destruction of Jerusalem by Nebuchadnezzar, colonies of Jews settled “in the country of Pathros” and other parts of Egypt.
(region of the south), a part of Egypt, and a Mizraite tribe whose people were called Pathrusim. In the list of the Mizraites the Pathrusim occur after the Naphtuhim and before the Caluhim; the latter being followed by the notice of the Philistines and by the Caphtorim. (Genesis 10:13,14; 1 Chronicles 1:12) Pathros is mentioned in the prophecies of Isaiah, (Isaiah 11:11) Jeremiah (Jeremiah 44:1,15) and Ezekiel. (Ezekiel 29:14; 30:13-18) It was probably part or all of upper Egypt, and we may trace its name in the Pathyrite name, in which Thebes was situated.
Isa 11:11 Jer 44:1,15 Eze 29:14 30:14, one of the three ancient divisions of Egypt, namely, Upper or Southern Egypt, which Ezekiel speaks of as distinct from Egypt, and the original abode of the Egyptians; as indeed Ethiopia and Upper Egypt really were. Its early inhabitants called Pathrusim, were descendants of Mizraim, Ge 10:14. See EGYPT.
כּוּשׁ (Kuwsh) refers to Cush, a name associated with a son of Ham and the territory in the southern Nile Valley, often identified with Ethiopia. It also denotes a Benjamite mentioned in the title of Psalm 7:1. The term is linked to the meaning 'black' and may have foreign origins, with some entries suggesting a connection to Babylonian Kaššu.
כּוּשׁ n.pr.pers.m., gent. et terr.
1st ‘son’ of חָם
land and people of southern Nile-valley, or Upper Egypt, extending from Syene indefinitely to the south
כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
base
כּוּשׁ n.pr.m. a Benjamite, ψ 7:1 (title)
ref
H3568a כּוּשׁ n. pr. pers. m., gent. et terr. . 1st ‘son’ of חָם
. land and people of southern Nile-valley, or Upper Egypt, exyending from Syene indefinitely to the south
. כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
H3568b כּוּשׁ a Benjamite
3568 Kuwsh koosh
probably of foreign origin; Cush (or Ethiopia), the name of a
son of Ham, and of his territory; also of an
Israelite:--Chush, Cush, Ethiopia.
כּוּשׁ (kush) — Cush.
§ Cush = "black"
the land occupied by the descendants of Cush located around the southern parts of the Nile (Ethiopia)
כּוּשׁ (kush) — Cush.
A man living at the time of United Monarchy, only mentioned at Psa.7.1
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Cush.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Egypt (H4714) and Put (H6316);
father of: Seba (H5434), Havilah (H2341H), Sabtah (H5454), Raamah (H7484), Sabteca (H5455) and Nimrod (H5248)
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Ethiopia.
§ Cush = "black"
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
Cush
Black. (1.) A son, probably the eldest, of Ham, and the father of Nimrod (Gen. 10:8; 1 Chr. 1:10). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush (Gen. 2:13, R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt (Ezek. 29:10, A.V. “Ethiopia,” Heb. Cush), with which it is generally associated (Ps. 68:31; Isa.…
the name of a son of Ham, apparently the eldest, and of a territory or territories occupied by his descendants. The Cushites appear to have spread along tracts extending from the higher Nile to the Euphrates and Tigris. History affords many traces of this relation of Babylonia, Arabia and Ethiopia.
1. The eldest son of Ham, and father of Nimrod, Seba, Havilah, Sabtah, Raamah, and Sabtecha, most of whom settled in Arabia Felix, Ge 10:6-8.
2. The countries peopled by the descendants of Cush, and generally called in the English Bible, Ethiopia, though not always. But under this name there seem to be included not less than three different countries:
A. The oriental Cush, comprehending the regions of Persis, Chusistan, and Susiana, in Persia. It lay chiefly to the eastward of the Tigris. Hither we may refer the river Gihon, Ge 2:13 Zep 3:10. See EDEN.
B. The Hebrews also, in the opinion of many, used Cush and Cushan, Hab 3:7, to designate the southern parts of Arabia, and the…
Cushan, Cushi, Ethiopians; blackness
The Hebrew word עֵילָם (*Eylam*) refers primarily to Elam, a region and its people, descendants of Shem. It encompasses various individuals, including heads of families among the exiles, a chief in Benjamin, and a Levite. The term is linked to the concept of 'eternity' and appears in contexts related to the Exile and Return, as well as genealogies from the time of the Patriarchs.
עֵילָם n.pr.gent. et terr. Elam
base
עֵילָם n.pr.m.
heads of families of returned exiles
a chief of people
name in Benjamin
Levite name
a priest
base
H5867a עֵילָם n. pr. gent. et terr. Elam H5867b עֵילָם . heads of families of returned exiles
. a chief of people
. name in Benjamin
. Levite name
. a priest
5867 `Eylam ay-lawm'
or mOwlam (Ezra 10:2; Jeremiah 49:36) {o-lawm'}; probably
from 5956; hidden, i.e. distant; Elam, a son of Shem and his
descendants, with their country; also of six
Israelites:--Elam.
see HEBREW for 05956
עֵילָם (e.lam) — Elam.
§ Elam = "eternity"
a province east of Babylon and northeast of the lower Tigris
עֵילָם (e.lam) — Elam.
A man living at the time of Exile and Return, first mentioned at Ezr.2.7
§ Elam = "eternity"
1) a Korhite Levite in the time of David
2) a chief man of the tribe of Benjamin
3) ancestor of a family of exiles who returned with Zerubbabel
4) a chief of the people who signed the covenant with Nehemiah
5) another ancestor of another family of exiles who returned with Zerubbabel
6) a priest who assisted at the dedication of the wall of Jerusalem in the time of Nehemiah
7) another head of a family of returning exiles
עֵילָם (e.lam) — Elam.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Asshur (H0804H), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Elam = "eternity"
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
Elam
Highland, the son of Shem (Gen. 10:22), and the name of the country inhabited by his descendants (14:1, 9; Isa. 11:11; 21:2, etc.) lying to the east of Babylonia, and extending to the shore of the Mediterranean, a distance in a direct line of about 1,000 miles. The name Elam is an Assyrian word meaning “high.”
“The inhabitants of Elam, or ‘the Highlands,’ to the east of Babylon, were called Elamites. They were divided into several branches, speaking different dialects of the same agglutinative language. The race to which they belonged was brachycephalic, or short-headed, like the pre-Semitic Sumerians of Babylonia.
“The earliest Elamite kingdom seems to have been that of Anzan, the exact site of which is uncertain; but in the time of Abraham, Shushan or Susa appears…
(eternity). This seems to have been originally the name of a man, the son of Shem. (Genesis 10:22; 1 Chronicles 1:17) Commonly, however, it is used as the appellation of a country. (Genesis 14:1,9; Isaiah 11:11; 21:2) The Elam of Scripture appears to be the province lying south of Assyria and east of Persia proper, to which Herodotus gives the name of Cissia (iii. 91, v. 49, etc.), and which is termed Susis or Susiana by the geographers. Its capital was Susa. This country was originally people by descendants of Shem. By the time of Abraham a very important power had been built up in the same region. It is plain that at this early time the predominant power in lower Mesopotamia was Elam, which for a while held the place…
1. The region afterwards called Persia, Ge 14:1. It was called Elam after a son of Shem, Ge 10:22. It corresponded to the Elymais of Greek and Roman writers, which comprehended a part of Susiana, now Khusistan or more probably included the whole of Susiana. The city Susa, or Shushan, was in it, Da 8:2. See also Ac 2:9.
שִׁנְעָר (Shin'ar) refers to an ancient region, identified with Babylonia, and is described as a plain. The name is thought to derive from a term meaning 'country of two rivers.' The entries consistently link Shinar to Babylonia without significant disagreement.
שִׁנְעָר n.pr.loc. Shinar = Babylonia
base
H8152 שִׁנְעָר Shinar = Babylonia
8152 Shin`ar shin-awr'
probably of foreign derivation; Shinar, a plain in
Babylonia:--Shinar.
שִׁנְעָר (shin.ar) — Shinar.
§ Shinar = "country of two rivers"
the ancient name for the territory later known as Babylonia or Chaldea
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
shi'-nar (shin`ar; Senaar Sen(n)aar):
1. Identification
2. Possible Babylonian Form of the Name
3. Sumerian and Other Equivalents
4. The Syriac Sen'ar
5. The Primitive Tongue of Shinar
6. Comparison with the Semitic Idiom
7. The Testimony of the Sculptures, etc., to the Race
8. The Sumerians Probably in Shinar before the Semites
9. The States of Shinar:
(1) Sippar;
(2) Kes;
(3) Babylon;
(4) Nippur;
(5) Adab;
(6) Surippak;
(7) Umma;
(8) Erech;
(9) Lagas;
(10) Larsa;
(11) Ur;
(12) Eridu;
(13) The Land of the Sea;
(14) Nisin, Isin, or Karrak;
(15) Upa or Upia (Opis);
(16) Other Well-known Cities
10. Shinar and Its Climate
11. Sculpture in Shinar
12. The First Nation to Use Writing in Western Asia
13. The System Employed, with an Example
1. Identification:
The name given, in the earliest Hebrew records, to Babylonia, later called Babel, or the land of Babel (babhel, 'erets babhel). In
(country of two rivers), the ancient name of the great alluvial tract through which the Tigris and Euphrates pass before reaching the sea --the tract known in later times as Chaldaea or Babylonia. It was a plain country, where brick had to be used for stone and slime for mortar. (Genesis 11:3) Among the cities were Babel (Babylon), Erech or Orech (Orchoe), Calneh or Calno (probably Niffer), and Accad, the site of which is unknown. It may be suspected that Shinar was the name by which the Hebrews originally knew the lower Mesopotamian country where they so long dwelt, and which Abraham brought with him from "Ur of the Chaldees."
A level region of indefinite extent around Babylon and the junction of the Euphrates and Tigris, Ge 10:10 11:2 14:1 Jos 7:21 Isa 11:11 Da 1:2 Zec 5:11. See MESOPOTAMIA.
watch of him that sleeps
The Hebrew word חֲמָת (*Chamath*) refers to a location, specifically a city in upper Syria known as Hamath, which means 'fortress.' It is noted in the context of being a significant city in the valley of the Orontes. The term is associated with the root meaning of 'walled' and is mentioned in Amos 6:2 as 'great Hamath.'
חֲמָת, חֲמַת n.pr.loc. (√ dub.; fortress). It is called great Hamath by Am 6:2 (חֲמַת רַבָּה)
base
H2574 חֲמָת, חֲמַת (√ dub.; fortress)
2574 Chamath kham-awth'
from the same as 2346; walled; Chamath, a place in
Syria:--Hamath, Hemath.
see HEBREW for 02346
חֲמָת (cha.mat) — Hamath.
§ Hamath = "fortress"
the principle city of upper Syria in the valley of the Orontes
חֲמָת (cha.mat) — (Zobah)-Hamath.
Hamath = "fortress"
the principle city of upper Syria in the valley of the Orontes
Combined with tso.va (צוֹבָא "Zobah" H6678)
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
ha'-math (chamath; Hemath, Haimath; Swete also has Hemath): The word signifies a defense or citadel, and such designation was very suitable for this chief royal city of the Hittites, situated between their northern and southern capitals, Carchemish and Kadesh, on a gigantic mound beside the Orontes. In Am 6:2 it is named Great Hamath, but not necessarily to distinguish it from other places of the same name.
1. Early History:
The Hamathite is mentioned in Ge 10:18 among the sons of Canaan, but in historic times the population, as the personal names testify, seems to have been for the most part Semitic. The ideal boundary of Israel reached the territory, but not the city of Hamath (Nu 34:8;
Hamath
Fortress, the capital of one of the kingdoms of Upper Syria of the same name, on the Orontes, in the valley of Lebanon, at the northern boundary of Palestine (Num. 13:21; 34:8), at the foot of Hermon (Josh. 13:5) towards Damascus (Zech. 9:2; Jer. 49:23). It is called “Hamath the great” in Amos 6:2, and “Hamath-zobah” in 2 Chr. 8:3.
Hamath, now Hamah, had an Aramaean population, but Hittite monuments discovered there show that it must have been at one time occupied by the Hittites. It was among the conquests of the Pharaoh Thothmes III. Its king, Tou or Toi…
(fortress), the principal city of upper Syria, was situated in the valley of the Orontes, which it commanded from the low screen of hills which forms the water-shed between the source of the Orontes and Antioch. The Hamathites were a Hamitic race, and are included among the descendants of Canaan. (Genesis 10:18) Nothing appears of the power of Hamath until the time of David. (2 Samuel 8:9) Hamath seems clearly to have been included in the dominions of Solomon. (1 Kings 4:21-24) The "store-cities" which Solomon "built in Hamath," (2 Chronicles 8:4) were perhaps staples for trade. In the Assyrian inscriptions of the time of Ahab (B.C. 900) Hamath appears as a separate power, in…
A celebrated city of Syria. Hamath, like Jerusalem and Damascus, is one of the few places in Syria and Palestine which have retained a certain degree of importance from the very earliest ages to the present time. The name occurs in Ge 10:18, as the seat of a Canaanitish tribe; and it is often mentioned as the northern limits of Canaan in its widest extent, Nu 13:21; Jos 13:5; Jud 3:3. In David’s time, Toi king of Hamath was his ally, 2Sa 8:9,10.
Burckhardt describes Hamath as "situated on both sides of the Orontes; a part of it is built on the declivity of a hill, and a part in the plain. The town is of considerable…
אִי (iy) refers to a habitable area, encompassing meanings like coast, region, island, and shore. It is derived from a root meaning 'dry land' and is used in contexts related to geographical features, such as in Isaiah 20:6. The term captures various types of landforms, highlighting its versatility in describing different coastal and insular terrains.
H339 אִי coast, region
339 'iy ee
from 183; properly, a habitable spot (as desirable); dry
land, a coast, an island:--country, isle, island.
see HEBREW for 0183
אִי (i) — coastland.
coast, island, shore, region
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural constructHC/R/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…
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
