Isaiah 66:20 — Word Study
WLCוְהֵבִ֣יאוּ אֶת־ כָּל־ אֲחֵיכֶ֣ם מִכָּל־ הַגּוֹיִ֣ם׀ מִנְחָ֣ה׀ לַֽיהוָ֡ה בַּסּוּסִ֡ים וּ֠בָרֶכֶב וּבַצַּבִּ֨ים וּבַפְּרָדִ֜ים וּבַכִּרְכָּר֗וֹת עַ֣ל הַ֥ר קָדְשִׁ֛י יְרוּשָׁלִַ֖ם אָמַ֣ר יְהוָ֑ה כַּאֲשֶׁ֣ר יָבִיאוּ֩ בְנֵ֨י יִשְׂרָאֵ֧ל אֶת־ הַמִּנְחָ֛ה בִּכְלִ֥י טָה֖וֹר בֵּ֥ית יְהוָֽה׃
BSAAnd they will bringbôwʼ allkôl [every single one] your brothersʼâch [relatives, kin] from allkôl [every] the nationsgôwy [Gentiles, non-Hebrews] as a giftminchâh [offering, present] to the LORDYᵉhôvâh [Yehovah, the supreme God] on horsesçûwç [chariot horses, swift steeds] and chariotsrekeb [vehicles, cavalry] and wagonstsâb [litters, carriages] on mulespered [the offspring of a horse and a donkey] and camelskarkârâh△ [dromedaries, swift beasts] toʻal My holyqôdesh [set apart, sacred] mountainhar [hill, elevated place] JerusalemYᵉrûwshâlaim [the city of peace, the capital of Israel] saysʼâmar■ the LORDYᵉhôvâh [Yehovah, the supreme God] just asʼăsher the Israelitesbên [the descendants of Jacob, God's chosen people] bringbôwʼ▸ an offeringminchâh [a gift, a sacrifice] in a cleanṭâhôwr [pure, ceremonially clean] vesselkᵉlîy [article, utensil] to the housebayith [temple, dwelling place] of the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וְהֵבִ֣יאוּ | and they will bring back | Verb, Hiphil, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| אֲחֵיכֶ֣ם | relatives your | Noun common masculine plural construct, suffix |
| מִכָּל־ | from all | Preposition, noun common masculine singular construct |
| הַגּוֹיִ֣ם׀ | the nations | Particle, noun common masculine plural absolute |
| מִנְחָ֣ה׀ | an offering | Noun common, feminine singular absolute |
| לַֽיהוָ֡ה | to Yahweh | Preposition, noun proper |
| בַּסּוּסִ֡ים | on horses | Preposition, noun common masculine plural absolute |
| וּ֠בָרֶכֶב | and in chariot[s] | Conjunction, preposition, noun common masculine singular absolute |
| וּבַצַּבִּ֨ים | and in wagons | Conjunction, preposition, noun common masculine plural absolute |
| וּבַפְּרָדִ֜ים | and on mules | Conjunction, preposition, noun common masculine plural absolute |
| וּבַכִּרְכָּר֗וֹת | and on camels | Conjunction, preposition, noun common feminine plural absolute |
| עַ֣ל | to | Preposition |
| הַ֥ר | [the] mountain of | Noun common, masculine singular construct |
| קָדְשִׁ֛י | holiness my | Noun common masculine singular construct, suffix |
| יְרוּשָׁלִַ֖ם | Jerusalem | Noun proper |
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֑ה | Yahweh | Noun proper |
| כַּאֲשֶׁ֣ר | just as | Preposition, particle |
| יָבִיאוּ֩ | they will bring | Verb, Hiphil, imperfect third person masculine plural |
| בְנֵ֨י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֧ל | Israel | Noun proper |
| אֶת־ | the object marker | Particle |
| הַמִּנְחָ֛ה | the grain offering | Particle, noun common feminine singular absolute |
| בִּכְלִ֥י | in a vessel | Preposition, noun common masculine singular absolute |
| טָה֖וֹר | pure | Adj |
| בֵּ֥ית | [the] house of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And they will bring all your brothers from all the nations as a gift to the LORD on horses and chariots and wagons, on mules and camels, to My holy mountain Jerusalem,” says the LORD, “just as the Israelites bring an offering in a clean vessel to the house of the LORD.” |
| KJV | And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD. |
| ASV | And they shall bring all your brethren out of all the nations for an oblation unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to my holy mountain Jerusalem, saith Jehovah, as the children of Israel bring their oblation in a clean vessel into the house of Jehovah. |
| YLT | And they have brought all your brethren out of all the nations, A present to Jehovah, On horses, and on chariot, and on litters, And on mules, and on dromedaries, Unto My holy mountain Jerusalem, said Jehovah, As the sons of Israel bring the present in a clean vessel, Into the house of Jehovah. |
| WEB | They shall bring all your brothers out of all the nations for an offering to Yahweh, on horses, in chariots, in litters, on mules, and on camels, to my holy mountain Jerusalem, says Yahweh, as the children of Israel bring their offering in a clean vessel into Yahweh’s house. |
| BBE | And they will take your countrymen out of all the nations for an offering to the Lord, on horses, and in carriages, and in carts, and on asses, and on camels, to my holy mountain Jerusalem, says the Lord, as the children of Israel take their offering in a clean vessel into the house of the Lord. |
Where they part company is טָהוֹר — see How Translations Differ.
The sentence has a main clause followed by several prepositional phrases and a quoted speech, indicating the action and its context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
1 of 29 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 66:20
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 Future Gathering of Israelgenerated
Isaiah 66:20 speaks of a time when the Israelites will be gathered from all nations to bring offerings to the LORD. This verse emphasizes the inclusivity of the nations and the significance of the offerings being made to God. It reflects a vision of unity and worship, as the Israelites are compared to the way they traditionally brought offerings to the temple, highlighting the continuity of worship practices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 43:6 | I will say to the north, ‘Give them up!’ and to the south, ‘Do not hold them back!’ Bring My sons from afar, and My daughters from the ends of the earth— |
| 2 | Isaiah 49:12–26 | Behold, they will come from far away, from the north and from the west, and from the land of Aswan. ” |
| 3 | Isaiah 54:3 | For you will spread out to the right and left; your descendants will dispossess the nations and inhabit the desolate cities. |
| 4 | Isaiah 60:3–14 | Nations will come to your light, and kings to the brightness of your dawn. |
| 5 | Romans 12:1–2 | Therefore I urge you, brothers, on account of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual service of worship. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מִנְחָה, min.Chahgenerated
The word מִנְחָה (minchah) refers to an offering or gift, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. This term illustrates the act of giving to God, signifying devotion and reverence.
In this verse, the offering is presented as a gift from the nations, indicating a collective acknowledgment of the LORD's sovereignty. The use of מִנְחָה highlights the importance of the act of giving in worship, reinforcing the relationship between God and His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses offering for מִנְחָה. This is consistent across other translations like the KJV and ASV.
Where translations differ is in the rendering of טָהוֹר: pure (NETB) versus ceremonially clean (FBV). This distinction highlights different emphases on the nature of the vessel used for offerings.
Sentence Structuregenerated
The main verb of the verse is הֵבִיאוּ (they will bring), which governs the structure of the sentence. Several phrases provide details about the subjects, the objects, and the means of transport for the offerings.
The sentence structure emphasizes the action of bringing and the various means of transport, including horses, chariots, and mules, indicating the importance and grandeur of the offering process.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מִנְחָה is rendered as δῶρον (dōron), meaning 'gift.' This choice suggests a broader interpretation of the offering as a present, not just a ritual sacrifice, emphasizing the relational aspect of the act.
The translation reflects a shift from the specific sacrificial connotation of מִנְחָה to a more general sense of giving, which may resonate with a wider audience.
In plain words — the whole versegenerated
Isaiah 66:20 describes a future time when God's people will be gathered from all nations to bring offerings to the LORD in Jerusalem. They will come on various modes of transport, symbolizing their devotion. The offerings are to be presented in a pure vessel, highlighting the importance of holiness in worship.
Frequently Asked Questionsgenerated
This signifies the inclusion of all people in God's plan, emphasizing that worship is not limited to Israel but extends to all nations.
A pure vessel symbolizes holiness and the proper manner in which offerings should be presented to God, reflecting the importance of purity in worship.
The mention of horses, chariots, and mules suggests the significance and honor of the offerings being made, as well as the readiness and eagerness of the people to worship.
This verse connects to the broader theme of worship in the Old Testament, where offerings were central to the relationship between God and His people, highlighting the need for reverence and proper conduct in worship.
Reflection Questionsgenerated
- What does it mean for me to bring my offerings to God in a pure manner?
- How can I recognize the importance of worshiping God with others from different backgrounds?
- In what ways can I prepare my heart to present my offerings to God?
- What does this verse teach me about God's desire for all people to come to Him?
The early church on this verse — how the Fathers read it
Jerome references this verse in his commentary, illustrating the gathering of the nations and the offerings made to the LORD.
And they shall proclaim my glory among the nations, and they shall bring all your brothers from all the nations as an offering to the Lord, on horses, and in chariots, and in litters, and on mules, and on carts,Early Church Fathers on Isaiah 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 66:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they shall bring all your brethren, for an offering unto the Lord, out of all nations,.... This is not said of the Jews, either with respect to the first times of the Gospel; not of the devout
Read John Gill on Isaiah 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain
Read Robert Jamieson on Isaiah 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThose who are the children of Abraham (not considered as the father of the Jewish nation only, but considered as the father of many nations, and as the father of the faithful, or who are the children of God, being believers, and receiving Christ, and so are your brethren, how contemptible soever you judge them) shall be brought out of all nations for an offering to the Lord. God will have no more offerings of bullocks, and rams, or lambs, but of men and women, reasonable services, ; he will have an offering up of the Gentiles, . And because the Gentiles are many of them far off from Jerusalem, and as yet farther off from God, , God will find out fit means for this end, as horses, and…
Read Matthew Poole on Isaiah 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 66:20 And they shall bring all your brethren [for] an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.Ver. 20. And they shall bring all your brethren.] Now become all your brethren in Christ: Sanctior est copula cordis quam corporis, Religion is the strongest tie. Upon horses, and in chariots, and in litters,] i.e., With much swiftness and sweetness; though sick, weakly, and unfit for travel, yet rather in litters than not at all. The apostles "became all things to all…
Read John Trapp on Isaiah 66 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) They shall bring all your brethren . . .—The offering is the minchah, the bloodless meatoffering of the Levitical law (Leviticus 2:1-2). The underlying thought is that the returning exiles would be the most acceptable offering that could be brought to Jehovah. The same idea appears in Zephaniah 3:10, and a similar one, transferred, however, to the Gentile converts, in Romans 15:16. Upon horses, and in chariots . . .—The list of the modes of transport, as in Zechariah 14:15, points to the various habits of the many nations who are to be sharers in the work. As the children of Israel . . .—The “clean offering” is, as before, the minchah. The heathen, or, perhaps, even the chariots and…
Read Charles John Ellicott on Isaiah 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. And in chariots - "And in counes"] There is a sort of vehicle much used in the east, consisting of a pair of hampers or cradles, thrown across a camel's back, one on each side; in each of which a person is carried. They have a covering to defend them from the rain and the sun. Thevenot calls them counes, i. p. 356. Maillet describes them as covered cages hanging on both sides of a camel. "At Aleppo," says Dr. Russell, "women of inferior condition in longer journeys are commonly stowed, one on each side of a mule, in a sort of covered cradles." Nat. Hist. of Aleppo, p. 89. These seem to be what the prophet means by the word צבים tsabbim. Harmer's Observations, i. p. 445.
Read AdamClarke on Isaiah 66 →CambridgeThe Cambridge Bible for Schools and Colleges20. The subject of the sentence is the nations. Cf. ch. Isaiah 49:22, Isaiah 60:9, Isaiah 14:2. litters] Elsewhere only in Numbers 7:3 (in the phrase “covered wagons”). swift beasts] dromedaries (R.V. marg.).
Read Cambridge on Isaiah 66 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd they shall bring all your brethren - That is, as great success shall attend them as if they should bring back all who had gone there when scattered abroad, and should present them as an offering to Yahweh.
Read Albert Barnes on Isaiah 66 →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
And they will bring all your brothers from all the nations as a gift to the LORD on horses and chariots and wagons, on mules and camels, to My holy mountain Jerusalem,” says the LORD, “just as the Israelites bring an offering in a clean vessel to the house of the LORD.”
They shall bring all your brothers out of all the nations for an offering to Yahweh, on horses, in chariots, in litters, on mules, and on camels, to my holy mountain Jerusalem, says Yahweh, as the children of Israel bring their offering in a clean vessel into Yahweh’s house.
And they will bring all your brothers from all the nations as a gift to the LORD on horses and chariots and wagons, on mules and camels, to My holy mountain Jerusalem,” says the LORD, “just as the Israelites bring an offering in a clean vessel to the house of the LORD.”
They will bring back all your countrymen from all the nations as an offering to the Lord. They will bring them on horses, in chariots, in wagons, on mules, and on camels to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.
Tyndale line
And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.
And they shall bring all your brethren out of all the nations for an oblation unto Jehovah, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to my holy mountain Jerusalem, saith Jehovah, as the children of Israel bring their oblation in a clean vessel into the house of Jehovah.
And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD.
And they shall bring all your brethren for an offering to the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.
And they shall bring all your brethren for an offering vnto the Lord out of all nations, vpon horses, and in charets, and in horse litters, and vpon mules, and swift beastes, to Ierusalem mine holy Mountaine, saith the Lord, as the children of Israel, offer in a cleane vessell in the House of the Lord.
Strictly literal
And they shall bring all your brethren out of all the nations as an oblation unto Jehovah, upon horses, and in chariots, and in covered waggons, and upon mules, and upon dromedaries, to my holy mountain, to Jerusalem, saith Jehovah, as the children of Israel bring an oblation in a clean vessel into the house of Jehovah.
And they have brought all your brethren out of all the nations, A present to Jehovah, On horses, and on chariot, and on litters, And on mules, and on dromedaries, Unto My holy mountain Jerusalem, said Jehovah, As the sons of Israel bring the present in a clean vessel, Into the house of Jehovah.
And they have brought all your brothers out of all the nations, || A present to YHWH, || On horses, and on chariot, and on litters, || And on mules, and on dromedaries, || To My holy mountain Jerusalem,” said YHWH, “As the sons of Israel bring the present in a clean vessel, || Into the house of YHWH.
And they shall bring all your brethren out of all nations as an offering unto the Lord, upon horses, and in chariots, and in litters, and upon mules, and upon dromedaries, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring the offering in a clean vessel into the house of the Lord.
They will bring back all your brothers out of all the nations, as an offering to Yahweh. They will come on horses, and in chariots, in wagons, on mules, and on camels, to my holy mountain Jerusalem—says Yahweh. For the people of Israel will bring a grain offering in a clean vessel into the house of Yahweh.
From the Latin
And they shall bring all your brethren out of all nations for a gift to the Lord, upon horses, and in chariots, and in litters, and on mules, and in coaches, to my holy mountain Jerusalem, saith the Lord, as if the children of Israel should bring an offering in a clean vessel into the house of the Lord.
Simplified
They will bring back all your people from every nation to my holy mountain in Jerusalem as an offering to the Lord. They will come on horses, in chariots and wagons, and on mules and camels, says the Lord. They will bring them in the same way the Israelites bring their grain offerings to the Lord's Temple using vessels that are ceremonially clean.
And they will take your countrymen out of all the nations for an offering to the Lord, on horses, and in carriages, and in carts, and on asses, and on camels, to my holy mountain Jerusalem, says the Lord, as the children of Israel take their offering in a clean vessel into the house of the Lord.
Word by word, the decisions they made
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 (MT) of Isaiah 66:20 presents a detailed account of the offerings brought by the nations to the Lord, mentioning horses, chariots, and other means of transport. The Septuagint (LXX) aligns closely with the MT in terms of content, though its word order and articles differ due to its Greek translation style. The Dead Sea Scrolls (1Qisaa) largely agree with the MT, maintaining the same elements and structure, while the other fragments (1Q8 and 4Q57) contain significant portions of the verse but include more restorations and supplied words, indicating some textual variation. Overall, the core message and imagery of the MT are preserved across these ancient witnesses, with minor differences in wording and completeness.
וְהֵבִ֣יאוּ אֶת־ כָּל־ אֲחֵיכֶ֣ם מִכָּל־ הַגּוֹיִ֣ם׀ מִנְחָ֣ה׀ לַֽיהוָ֡ה בַּסּוּסִ֡ים וּ֠בָרֶכֶב וּבַצַּבִּ֨ים וּבַפְּרָדִ֜ים וּבַכִּרְכָּר֗וֹת עַ֣ל הַ֥ר קָדְשִׁ֛י יְרוּשָׁלִַ֖ם אָמַ֣ר יְהוָ֑ה כַּאֲשֶׁ֣ר יָבִיאוּ֩ בְנֵ֨י יִשְׂרָאֵ֧ל אֶת־ הַמִּנְחָ֛ה בִּכְלִ֥י טָה֖וֹר בֵּ֥ית יְהוָֽה׃
23 of the 29 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.
והביאו את כול כול אחי׳כמה מכל הגואים מנחה ליהוה בסוסים וברכב׳ם ובצובים ובובפרדים ובכורכובות אל הר קדש׳י ירושלים אמר יהוה כאשר יביאו בני ישראל את המנחה בכלי טהור בית יהוה
30 words on the leather.
והביאו את כל אחי׳כם מכל [הגוים] [מנחה] [ליהוה] בסוסים [וברכב] [ובצבים] [ובפרדים] [ובכרכרות] על הר קדש׳י ירושלם [אמר] יהוה כאשר [יביאו] בני ישראל את המנחה [בכלי] טהור בית [יהוה]
6 words on the leather — 12 partly restored, 11 supplied entire by an editor.
[כל] [אחי׳כם] [מכל] [הגוים] [בסוסים] [וברכב] [ובצבים] [ובפרדים] [ובכרכרות] על הר קדש׳י [ירושלם] [אמר] [יהוה] [כאשר] [יביאו] [בני] ישראל את [המנחה] [בכלי] [טהור] [בית] [יהוה]
25 words of the verse are on this fragment — 3 partly restored, 20 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 66:20
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-3cp — Verb · Hiphil · sequential perfect third person common pluralHc/Vhq3cp
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular absoluteHNcfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
Were anciently less used for labor, in Bible land, than oxen and asses. They were used by princes and warriors, both with and without chariots, Ex 14:9,23 Es 6:8 Ec 10:7. The finest description of the war-horse ever written is found in one of the most ancient books, Job 39:19-25. Horses were common in Egypt, Ge 47:17 50:9 So 1:9; but the Jews were at first forbidden to go there for them, De 17:16, or the keep any large number, Jos 11:6
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
צָב (tsav) refers to both 'litter' and 'lizard,' with the latter being considered unclean. The word is built from a root meaning to establish, suggesting a connection to a fixture or carrying vehicle. There is some uncertainty regarding its exact meaning as a lizard, with possibilities including a tortoise or an extinct animal.
done
H6632a צָב litter H6632b צָב lizard, as unclean
6632 tsab tsawb
from an unused root meaning to establish; a palanquin or
canopy (as a fixture); also a species of lizard (probably as
clinging fast):--covered, litter, tortoise.
צָב (tsav) — litter.
a carrying vehicle, litter, covered wagon
צָב (tsav) — lizard.
1) an unclean lizard
1a) perhaps a tortoise
1b) perhaps an extinct animal, exact meaning unknown
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
Were sent by Joseph to convey his father’s family into Egypt. The same vehicle, translated "cart" in 1Sa 6:7, was employed to transport some of the sacred utensils, Nu 7:3,6, and in one instance the ark itself. In those later cases it was drawn by oxen. It was probably of simple structure, with two solid wheels. Such carts are sometimes used in Syria in removing agricultural produce, Am 2:3; but vehicles of any kind are little used, and travelers and merchandise are borne on the backs of camels, horses, and mules. See CART.
פֶּ֫רֶד (pered) refers to a mule, derived from the root word for a solitary creature. The entries consistently identify it as a noun without significant variation in meaning.
פֶּ֫רֶד n.m. mule
base
H6505 פֶּ֫רֶד mule
6505 pered peh'-red
from 6504; a mule (perhaps from his lonely habits):--mule.
see HEBREW for 06504
פֶּ֫רֶד (pe.red) — mule.
mule
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
כִּרְכָּרָה (karkarah) means 'dromedary,' referring to a swift beast, specifically a type of camel known for its rapid movement. The term appears only in Isaiah 66:20, where it is used to describe these animals.
[כִּרְכָּרָה] n.f. dromedary;—only Is 66:20
ref
H3753 [כִּרְכָּרָה] dromedary
3753 karkarah kar-kaw-raw'
from 3769; a dromedary (from its rapid motion as if
dancing):--swift beast.
see HEBREW for 03769
כִּרְכָּרָה (kar.ka.rah) — dromedary.
dromedary, dromedary camel, beasts
Conj | Prep | N-fp — Conjunction · preposition · noun common feminine plural absoluteHC/Rd/Ncfpa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
ves'-el: Is used freely in English Versions of the Bible to translate keli, the Aramaic ma'n, and skeuos, words all meaning "an implement or utensil" of any kind, when the context shows that a hollow utensil is meant. In 1Sa 21:5, however, the translation of the plural of keli by "vessels" is dubious. English Versions of the Bible evidently intended something in the nature of provision wallets, and the "holiness" of such objects finds partial parallels in Nu 19:15; Le 11:32-34, etc. But in 1Sa 21:8, in the immediate context of the verse above, keli certainly means "weapons," and this translation is quite intelligible in 21:5 also. For war among the Hebrews was a holy…
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Adj — AdjHAamsa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt