Judges 2:5 — Word Study
WLCוַֽיִּקְרְא֛וּ שֵֽׁם־ הַמָּק֥וֹם הַה֖וּא בֹּכִ֑ים וַיִּזְבְּחוּ־ שָׁ֖ם לַֽיהוָֽה׃ פ
BSASo they calledqârâʼ▸ [named, invoked] thathûwʼ placemâqôwm [location, region] BochimBôkîym [weeping, tears] and offered sacrificeszâbach▸ [presented, sacrificed, offerings, gifts] thereshâm [in that location, at that time] to the LORDYᵉhôvâh [Yehovah]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּקְרְא֛וּ | and they called | Verb, Qal, sequential imperfect third person masculine plural |
| שֵֽׁם־ | [the] name of | Noun common, masculine singular construct |
| הַמָּק֥וֹם | the place | Particle, noun common masculine singular absolute |
| הַה֖וּא | that | Particle, pronoun |
| בֹּכִ֑ים | Bokim | Noun proper |
| וַיִּזְבְּחוּ־ | and they sacrificed | Verb, Qal, sequential imperfect third person masculine plural |
| שָׁ֖ם | there | Adverb |
| לַֽיהוָֽה׃ פ | to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they called that place Bochim and offered sacrifices there to the LORD. |
| KJV | And they called the name of that place Bochim: and they sacrificed there unto the LORD. |
| ASV | And they called the name of that place Bochim: and they sacrificed there unto Jehovah. |
| YLT | and they call the name of that place Bochim, and sacrifice there to Jehovah. |
| WEB | They called the name of that place Bochim, and they sacrificed there to Yahweh. |
| BBE | And they gave that place the name of Bochim, and made offerings there to the Lord. |
Where they part company is in their rendering of the name Bochim — see How Translations Differ.
The sentence has a main clause followed by details about the object and the action taken, clearly outlining the events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 — Judges 2:5
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 — Israel's Response to God's Messagegenerated
Judges 2:5 describes how the Israelites, after hearing the words of the angel of the LORD, named the place Bochim, which means 'weeping'. This reflects their sorrow over their disobedience and the consequences they faced. They responded by offering sacrifices to the LORD, indicating their desire to seek forgiveness and restore their relationship with God. This moment is significant in the broader narrative of Israel's history, as it marks a time of reflection and repentance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 35:8 | Now Deborah, Rebekah’s nurse, died and was buried under the oak below Bethel. So Jacob named it Allon-bachuth. |
| 2 | Joshua 7:26 | And they heaped over Achan a large pile of rocks that remains to this day. So the LORD turned from His burning anger. Therefore that place is called the Valley of Achor to this day. |
| 3 | Judges 6:24 | So Gideon built an altar to the LORD there and called it The LORD Is Peace. To this day it stands in Ophrah of the Abiezrites. |
| 4 | Judges 13:19 | Then Manoah took a young goat and a grain offering and offered them on a rock to the LORD. And as Manoah and his wife looked on, the LORD did a marvelous thing. |
| 5 | 1 Samuel 7:9 | Then Samuel took a suckling lamb and offered it as a whole burnt offering to the LORD. He cried out to the LORD on behalf of Israel, and the LORD answered him. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — בֹּכִ֑ים, bo.Khimgenerated
The word בֹּכִ֑ים (bo-kheem) is derived from the root for weeping and is the plural form of the active participle. It denotes 'the weepers' and is also the name of a specific location where the Israelites expressed their sorrow. This term captures the emotional weight of the moment, as the name itself signifies the act of weeping.
In this verse, the naming of the place Bochim serves not only as a geographical marker but also as a reminder of the Israelites' emotional response to God's message. Their act of calling the place reflects their collective grief and the importance of acknowledging their failures before God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
One finite verb governs the main action of the verse — וַֽיִּקְרְא֛וּ, and they called — with additional phrases providing details about the place and the action taken. The structure emphasizes the act of naming followed by the sacrificial offering.
The sentence begins with the subject and verb, followed by the object and descriptions, which is typical in Hebrew prose. This highlights the importance of both the naming and the act of worship in the narrative.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb וַֽיִּקְרְא֛וּ is rendered as ἐπωνόμασαν, meaning 'they named'. This choice emphasizes the act of naming as a significant action, aligning with the emotional context of the verse.
The use of ἐθυσίασαν for the act of offering sacrifices reflects the continuity of sacrificial practices in both the Hebrew and Greek traditions, underscoring the importance of worship in response to divine communication.
In plain words — the whole versegenerated
Judges 2:5 tells us that the Israelites named the place Bochim, which means 'weeping', after they heard the angel of the LORD. They offered sacrifices to the LORD there, showing their sorrow and desire for forgiveness.
Frequently Asked Questionsgenerated
Bochim means 'weeping' and reflects the Israelites' sorrow over their disobedience and the consequences they faced.
The sacrifices were an act of worship and repentance, demonstrating their desire to restore their relationship with the LORD.
Naming places often reflects significant events or emotions associated with those locations, serving as memorials for future generations.
This verse highlights a moment of reflection and repentance for the Israelites, setting the stage for their ongoing struggles and need for faithfulness to God.
Reflection Questionsgenerated
- How do I respond to moments of conviction in my own life, similar to the Israelites' response?
- What does it mean for me to acknowledge my failures before God?
- In what ways can I offer sacrifices of worship in my daily life?
- How can I remember and reflect on significant moments in my spiritual journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they called the name of that place Bochim,.... Which signifies "weepers", from the general lamentation of the people, which before had another name; very probably it was Shiloh itself since all
Read John Gill on Judges 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they called the name of that place Bochim: and they sacrificed there unto the LORD. No JFB commentary on this verse.
Read Robert Jamieson on Judges 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor the expiation of their sins, by which they had provoked God to this resolution; and for the regaining of God’ s favour.
Read Matthew Poole on Judges 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 2:5 And they called the name of that place Bochim: and they sacrificed there unto the LORD.Ver. 5. And they called the name of that place Bochim,] i.e., Weepers. As they had formerly filled God’ s bag with their sins; so now they help as fast to fill God’ s bottle with their tears. Their hearts were as so many Hadadrimmons. “ Sic faciles motus mens generosa capit. ” And they sacrificed there unto the Lord.] In testimony of their faith in Christ’ s merits (for they mourned not desperately) and their thankfulness that God had sent them a preacher, and not an executioner, considering their deserts.
Read John Trapp on Judges 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Bochim.—(Comp. Genesis 35:8; Genesis 1:11.) It was like “the Jews’ wailing-place” in modern Jerusalem. They sacrificed there unto the Lord.—It is not necessary to infer from this that Bochim must have been near the sanctuary at Bethel, Shechem, or Shiloh. Not only did kings and prophets seem to be tacitly excepted from the general rule against offering sacrifice at any place except the chosen sanctuary, but also sacrifice was always freely offered at places where there had been any manifestation of the Divine Presence—Judges 6:20 (Gideon); Jdg. 22:19 (Manoah); 2 Samuel 24:25 (David), &c. On the other hand, it is improbable that all Israel would have been assembled at some unknown place…
Read Charles John Ellicott on Judges 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. They called the name of that place Bochim] The word בכים bochim signifies weepings or lamentations; and is translated by the Septuagint Κλαυθυων or Κλαυθυωνες, bewailings; and it is supposed that the place derived its name from these lamentations of the people. Some think the place itself, where the people were now assembled, was Shiloh, now named Bochim because of the above circumstance. It should be observed, that the angel speaks here in the person of God, by whom he was sent; as the prophets frequently do.
Read AdamClarke on Judges 2 →CambridgeThe Cambridge Bible for Schools and Colleges5. Bochim] i.e. ‘Weepers.’ The author sees in this name of the place a recollection of the Angel’s reproof and the people’s repentance. But such a form as Bochim, active ptcp. plur., is very unusual in a place-name, and it has probably been adapted to suit the present occasion. Originally the name may have been Bekaim ‘balsam-trees,’ cf. 2 Samuel 5:23 f.; Psalms 84:6 (see RVm.). and they sacrificed there] i.e. in Beth-el; see on Judges 2:1 a, to which this sentence belongs. The appearance of the Angel consecrates the place, and an altar henceforward marks it as a sanctuary; cf. Judges 6:24, Judges 13:15-20, 2 Samuel 24:16; 2 Samuel 24:18. Another ancient tradition carried back the…
Read Cambridge on Judges 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBochim - i. e. weepers. It was near Shechem, but the site is unknown. Compare the names given to places for similar reasons in Genesis 35:8; Genesis 50:11.
Read Albert Barnes on Judges 2 →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
So they called that place Bochim and offered sacrifices there to the LORD.
They called the name of that place Bochim, and they sacrificed there to Yahweh.
So they called that place Bochim and offered sacrifices there to the LORD.
They named that place Bokim and offered sacrifices to the Lord there.
Tyndale line
And they called the name of that place Bochim: and they sacrificed there unto the LORD.
And they called the name of that place Bochim: and they sacrificed there unto Jehovah.
And they called the name of that place Bochim: and they sacrificed there unto the LORD.
And they called the name of that place Bochim: and they sacrificed there to the LORD.
Therefore they called the name of that place, Bochim, and offered sacrifices there vnto the Lord.
Strictly literal
And they called the name of that place Bochim; and they sacrificed there to Jehovah.
and they call the name of that place Bochim, and sacrifice there to Jehovah.
and they call the name of that place Bochim, and sacrifice to YHWH there.
And they called the name of that place, Bochim; and they sacrificed there unto the Lord.
They called that place Bokim. There they offered sacrifices to Yahweh.
From the Latin
And the name of that place was called, The place of weepers, or of tears: and there they offered sacrifices to the Lord.
Simplified
That's why they named the place Bokim, and they presented sacrifices there to the Lord.
And they gave that place the name of Bochim, and made offerings there to the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all eight words matched. This alignment shows a consistent understanding of the text across these ancient witnesses.
וַֽיִּקְרְא֛וּ שֵֽׁם־ הַמָּק֥וֹם הַה֖וּא בֹּכִ֑ים וַיִּזְבְּחוּ־ שָׁ֖ם לַֽיהוָֽה׃ פ
8 of the 8 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.
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 Judges 2:5
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc — 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…
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
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
בֹּכִים (bo-kheem) refers to the plural form of the active participle of the root word for weeping. It denotes 'the weepers' and is also the name of a location near Bethel, where the Israelites are said to have wept. This term appears in the context of a specific place in Palestine.
בֹּכִים n.pr.loc. near Bethel
base
H1066 בֹּכִים
1066 Bokiym bo-keem'
plural active participle of 1058; (with the article) the
weepers; Bo-kim, a place in Palestine:--Bochim.
see HEBREW for 01058
בֹּכִים (bo.khim) — Bochim.
Bochim = "weeping"
a place near Gilgal (or Bethel), where sons of Israel wept
Another name of bet-el (בֵּֽיתְ־אֵל "Bethel" H1008G)
N-proper — Noun properHNpl
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
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