Judges 8:11 — Word Study
WLCוַיַּ֣עַל גִּדְע֗וֹן דֶּ֚רֶךְ הַשְּׁכוּנֵ֣י בָֽאֳהָלִ֔ים מִקֶּ֥דֶם לְנֹ֖בַח וְיָגְבֳּהָ֑ה וַיַּךְ֙ אֶת־ הַֽמַּחֲנֶ֔ה וְהַֽמַּחֲנֶ֖ה הָ֥יָה בֶֽטַח׃
BSAAnd GideonGidʻôwn [the hewer, a judge of Israel] went upʻâlâh▸ by way of the caravanshâkan routederek [the way of those who dwell in tents] eastqedem [on the front side, towards the rising sun] of NobahNôbach [a place of rest, a city east of the Jordan] and JogbehahYogbᵉhâh [a lofty or high place, a city built by the tribe of Gad] and he attackednâkâh▸ [struck, smote] their armymachăneh [the host, a group of people] [taking them]machăneh by surprisebeṭach [when they were secure, feeling safe and careless]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֣עַל | and he went up | Verb, Qal, sequential imperfect third person masculine singular |
| גִּדְע֗וֹן | Gideon | Noun proper masculine |
| דֶּ֚רֶךְ | [the] way of | Noun common, both singular construct |
| הַשְּׁכוּנֵ֣י | those [who] dwell | Particle, verb qal participle (active) masculine plural common |
| בָֽאֳהָלִ֔ים | in tents | Preposition, noun common masculine plural absolute |
| מִקֶּ֥דֶם | from [the] east | Preposition, noun common masculine singular absolute |
| לְנֹ֖בַח | of Nobah | Preposition, noun proper |
| וְיָגְבֳּהָ֑ה | and Jogbehah | Conjunction, noun proper |
| וַיַּךְ֙ | and he attacked | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַֽמַּחֲנֶ֔ה | the army | Particle, noun common feminine singular absolute |
| וְהַֽמַּחֲנֶ֖ה | and the army | Conjunction, particle, noun common feminine singular absolute |
| הָ֥יָה | it was | Verb, Qal, perfect third person masculine singular |
| בֶֽטַח׃ | security | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Gideon went up by way of the caravan route east of Nobah and Jogbehah, and he attacked their army, taking them by surprise. |
| KJV | ¶ And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure. |
| ASV | And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host; for the host was secure. |
| YLT | And Gideon goeth up the way of those who tabernacle in tents, on the east of Nobah and Jogbehah, and smiteth the camp, and the camp was confident; |
| WEB | Gideon went up by the way of those who lived in tents on the east of Nobah and Jogbehah, and struck the army; for the army felt secure. |
| BBE | And Gideon went up by the way used by the people living in tents on the east of Nobah and Jogbehah, and made an attack on the army when they had no thought of danger. |
Where they part company is בֶֽטַח — see How Translations Differ.
The sentence has a main verb with multiple phrases detailing the action and context of Gideon's attack.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגִּדְעוֹן
verbעָלָה
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 8:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Battle Against Midiangenerated
Judges 8:11 describes Gideon as he strategically ascends the caravan route to confront the Midianite army. This action is part of a larger narrative detailing Gideon's leadership and military tactics against the oppressors of Israel. The context highlights God's deliverance of Israel through Gideon, emphasizing the significance of his leadership during this tumultuous period.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 32:35–42 | Atroth-shophan, Jazer, Jogbehah, |
| 2 | Judges 18:27 | After they had taken Micah’s idols and his priest, they went to Laish, to a tranquil and unsuspecting people, and they struck them with their swords and burned down the city. |
| 3 | 1 Samuel 15:32 | Then Samuel said, “Bring me Agag king of the Amalekites.” Agag came to him cheerfully, for he thought, “Surely the bitterness of death is past.” |
| 4 | 1 Samuel 30:16 | So he led David down, and there were the Amalekites spread out over all the land, eating, drinking, and celebrating the great amount of plunder they had taken from the land of the Philistines and the land of Judah. |
| 5 | 1 Thessalonians 5:3 | While people are saying, “Peace and security,” destruction will come upon them suddenly, like labor pains on a pregnant woman, and they will not escape. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — גִּדְע֗וֹן, gid.'ongenerated
The name גִּדְע֗וֹן (gid'on) means 'hewer' and signifies a warrior or feller. Gideon is a prominent judge of Israel known for leading the Israelites against the Midianites, as described in the book of Judges.
His role as a judge reflects his leadership and military prowess, as he is called to deliver Israel from oppression. Gideon's narrative begins in Judges 6, where he is chosen by God to lead the people, and his actions in this verse demonstrate his strategic capability in battle.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb governing the sentence is וַיַּ֣עַל, and he went up, which is followed by a series of noun phrases and prepositional phrases that detail the route taken and the subsequent action. The structure emphasizes Gideon's ascent and the strategic nature of his attack.
The sentence is built with a series of clauses that describe Gideon's actions, including the prepositional phrases indicating direction and location, which provide context for the attack on the Midianite army.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word וַיַּ֣עַל is rendered as ἀνέβη (anebē), meaning 'he ascended.' This choice reflects a direct translation of the action of going up, maintaining the sense of elevation and approach.
The translation choices in the Septuagint align closely with the Hebrew, preserving the narrative's focus on Gideon's strategic movement.
In plain words — the whole versegenerated
Judges 8:11 tells us that Gideon went up the caravan route to surprise the Midianite army. He attacked them when they felt secure, demonstrating his strategic leadership as a judge of Israel.
Frequently Asked Questionsgenerated
Gideon's name means 'hewer,' indicating his role as a warrior and leader in battle.
Gideon chose the caravan route to approach the Midianite army unexpectedly, taking advantage of their sense of security.
Gideon's attack is significant as it showcases his leadership and military strategy in delivering Israel from oppression.
This verse connects to the narrative of Judges by illustrating God's deliverance of Israel through Gideon's leadership and the battles against their enemies.
Reflection Questionsgenerated
- What qualities of leadership can we learn from Gideon's actions in this verse?
- How can we apply strategic thinking in our own challenges, as Gideon did?
- In what ways can we trust God for guidance in our decisions, like Gideon did?
- How do we respond to situations where we feel secure, and what can we learn from Gideon's surprise attack?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Judges 8:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Gideon went up by the way of them that dwell in tents,.... That is of the Arabians and Kedarenes, who dwelt in tents for the sake of feeding their flocks, as the Targum and Jarchi; he did not
Read John Gill on Judges 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.
Read Robert Jamieson on Judges 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf them that dwelt in tents, i.e. of the Arabians; so fetching a compass, and falling upon them where they least expected it. Nobah and Jogbehah; of which cities see ,42. The host was secure; being now got safe over Jordan, and a great way from the place of battle; and, probably, supposing Gideon’ s men, to be so tired with their hard service, and the great slaughter which they had made, that they would have neither strength nor will to pursue them so far.
Read Matthew Poole on Judges 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 8:11 And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.Ver. 11. And Gideon went up by the way of them that dwelt in tents.] The Arabian Nomades or Scenites, who dwelt not in houses or cities, but in movable tents, feeding their cattle, taking up wheresoever night took them. So the Hamaxobii among the Scythians. They had their scouts abroad, doubtless; but he fetched a compass about and came upon the east side, where they never feared any enemy. For the host was secure.] Security ushereth in destruction; as it did at Tyre, at Babylon, those Amalakites in 1 Samuel 30:16-17, the Pompeians at the…
Read John Trapp on Judges 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) By the way of them that dwelt in tents.—He seems to have taken a wide circuit, through some nomad district, leaving the main road, which runs through Nobah and Jogbehah, so as once more to make up for his inferior numbers (for there were still 15,000 left of these children of the East) by surprise and stratagem. Nobah.—In Gilead, belonging to the half-tribe of Manasseh (Numbers 32:42). It was originally called Kenath, but the name was altered in honour of a Manassite hero, who is otherwise unrecorded. Jewish tradition says that he was born in Egypt, and died during the passage of the Jordan (Seder Olam Rabba). The original name displaced its rival, for the site is now called…
Read Charles John Ellicott on Judges 8 →CambridgeThe Cambridge Bible for Schools and Colleges11. Describes Gideon’s route going E. from Penuel. by the way of them that dwelt in tents is a doubtful rendering of a doubtful text. With slight corrections we may transl. towards the way of the tent-dwellers, i.e. the Bedouin route, such, for instance, as the present Haj road from Damascus to Mecca. The Targ. paraphrases, ‘by the way to the camp of the Arabs who encamp in tents in the desert east of Nobah.’ Strictly by the way of ought to be by the way to a place; hence Moore supposes that the tent-dwellers is a corruption of some place-name. Nobah] has been identified, on the strength of Num 32:42 (Nobah = Kenath), with Ḳ ?anawât on the west of the Ḥ ?aurân mountains; but this is much…
Read Cambridge on Judges 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Way of them that dwelt in tents — A section of that eastern desert thickly dotted with the tents of resident shepherds.
Read Daniel Denison Whedon on Judges 8 →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 Gideon went up by way of the caravan route east of Nobah and Jogbehah, and he attacked their army, taking them by surprise.
Gideon went up by the way of those who lived in tents on the east of Nobah and Jogbehah, and struck the army; for the army felt secure.
And Gideon went up by way of the caravan route east of Nobah and Jogbehah, and he attacked their army, taking them by surprise.
Gideon went up the road of the nomads east of Nobah and Jogbehah and ambushed the surprised army.
Tyndale line
¶ And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.
And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host; for the host was secure.
And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host; for the host was secure.
And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure.
And Gideon went through them that dwelt in Tabernacles on the East side of Nobah and Iogbehah, and smote the hoste: for the hoste was carelesse.
Strictly literal
And Gideon went up by the way of them that dwell in tents on the east of Nobah and Jogbehah, and smote the camp; for the camp was at its ease.
And Gideon goeth up the way of those who tabernacle in tents, on the east of Nobah and Jogbehah, and smiteth the camp, and the camp was confident;
And Gideon goes up the way of those who dwell in tents, on the east of Nobah and Jogbehah, and strikes the camp, and the camp was confident;
And Gid'on went up by the way of those that dwelt in tents, to the east of Nobach and Yogbehah, and smote the camp; but the camp thought itself secure.
Gideon went up the road taken by tent dwellers, past Nobah and Jogbehah. He defeated the enemy army, because they were not expecting an attack.
From the Latin
And Gedeon went up by the way of them that dwelt in tents, on the east of Nobe and Jegbaa, and smote the camp of the enemies, who were secure, and suspected no hurt.
Simplified
Gideon took the caravan route to the east of Nobah and Jogbehah, and he attacked their army, catching them offguard.
And Gideon went up by the way used by the people living in tents on the east of Nobah and Jogbehah, and made an attack on the army when they had no thought of danger.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 13 of the 14 words matched. The Septuagint's translation reflects the same actions and events described in the Hebrew text.
וַיַּ֣עַל גִּדְע֗וֹן דֶּ֚רֶךְ הַשְּׁכוּנֵ֣י בָֽאֳהָלִ֔ים מִקֶּ֥דֶם לְנֹ֖בַח וְיָגְבֳּהָ֑ה וַיַּךְ֙ אֶת־ הַֽמַּחֲנֶ֔ה וְהַֽמַּחֲנֶ֖ה הָ֥יָה בֶֽטַח׃
13 of the 14 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 8:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
גִּדְעוֹן (gid'on) refers to Gideon, a judge of Israel known for leading the Israelites against the Midianites. The name is derived from a root meaning 'feller' or 'warrior.' Gideon is first mentioned in Judges 6:11 and is also called Jerubbaal in several passages.
גִּדְעוֹן n.pr.m. judge of Israel
base
H1439 גִּדְעוֹן
1439 Gid`own ghid-ohn'
from 1438; feller (i.e. warrior); Gidon, an
Israelite:--Gideon.
see HEBREW for 01438
גִּדְעוֹן (gid.on) — Gideon.
A Judge living before Israel's Monarchy, first mentioned at Jdg.6.11;
son of: Joash (H3101);
father of: Jether (H3500), Abimelech (H0040H) and Jotham (H3147); also called Jerubbaal at Jdg.6.32; 7.1; 8.29,35; 9.1,2,5,16,19,24,28,57; 1xJerubbesheth at 2Sa.11.21;
§ Gideon = "hewer"
youngest son of Joash of the Abiezrites, fifth judge of Israel who led the Israelites against the Midianites
N-proper — Noun proper masculineHNpm
gid'-e-un (gidh`on, "cutter down," "feller" or "hewer"):
1. His Family and Home:
Also named Jerubbaal (Jud 6:32) and Jerubbesheth (2Sa 11:21), youngest son of Joash, of the clan of Abiezer in the tribe of Manasseh. His home was at Ophrah, and his family an obscure one. He became the chief leader of Manasseh and the fifth recorded judge of Israel. The record of his life is found in Jud 6-8.
Joash was an idolater, and sacrifices to Baal were common among the entire clan. Gideon seems to have held this worship in contempt, and to have pondered deeply the causes of Israel's reverses and the injuries wrought upon his own family by the hand of the Midianites.
2. The Midianite Oppression:
Gideon
Called also Jerubbaal (Judg. 6:29, 32), was the first of the judges whose history is circumstantially narrated (Judg. 6-8). His calling is the commencement of the second period in the history of the judges. After the victory gained by Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites (q.v.) and Amalekites, with other “children of the east,” crossed the Jordan each year for seven successive years for the purpose of plundering and desolating the land. Gideon received a direct call from God to undertake the task of delivering the land from these warlike invaders. He was of the family of Abiezer (Josh. 17:2; 1 Chr. 7:18), and of the little township of Ophrah (
(he that cuts down), youngest son of Joash of the Abiezrites, an undistinguished family who lived at Ophrah, a town probably on the west of Jordan, (Judges 6:15) in the territory of Manasseh, near Shechem. He was the fifth recorded judge of Israel, and for many reasons the greatest of them all. When we first hear of him he was grown up and had sons, (Judges 6:11; 8:20) and from the apostrophe of the angel, ch. (Judges 6:12) we may conclude that he had already distinguished himself in war against the roving bands of nomadic robbers who had oppressed Israel for seven years. When the angel appeared, Gideon was threshing wheat with a flail in the wine-press, to conceal it from the predatory tyrants. His call to be a deliverer, and…
he that bruises or breaks; a destroyer
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular constructHNcbsc
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…
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
Art | V-Qal-Inf-c — Particle · verb qal participle (active) masculine plural commonHTd/Vqrmpc
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
The Hebrew word קֶ֫דֶם (*qedem*) means 'east' and also refers to 'front' or 'ancient time.' It is derived from another root and can indicate direction (eastward) or time (aforetime, antiquity). The entries highlight its use in various contexts, including geographical and temporal references, but do not present any significant disagreements among lexicons.
קֶ֫דֶם n.[m.] front, east, aforetime
loc.
front
East; elsewh. מִקּ׳ = eastward
temp., ancient time, aforetime:
הַרְרֵי ק׳ Dt 33:15 ancient mts.
בִּימֵי ק׳ ψ 44:2 in ancient days
מִקּ׳ from of old
ק׳ alone, as adv. anciently, of old
beginning
base
[קֵ֫דֶם], קֵ֫דְמָה adv. eastward, to, toward the E.
base
H6924a קֶ֫דֶם front, east, aforetime . loc. . front
. East
. temp. ancient time, aforetime
H6924b קֵ֫דֶם, קֵ֫דְמָה eastward, to, toward the E.
6924 qedem keh'-dem
or qedmah {kayd'-maw}; from 6923; the front, of place
(absolutely, the fore part, relatively the East) or time
(antiquity); often used adverbially (before, anciently,
eastward):--aforetime, ancient (time), before, east (end,
part, side, -ward), eternal, X ever(-lasting), forward, old,
past. Compare 6926.
see HEBREW for 06923
see HEBREW for 06926
קֶ֫דֶם (qe.dem) — East.
This name means east, antiquity, front
קֵ֫דֶם (qe.dem) — east.
adv
eastward, to or toward the East
Another spelling of qe.dem (קֶ֫דֶם ": east" H6924)
קֶ֫דֶם (qe.dem) — front: east.
: east
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: old.
: old/ancient
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: forward.
: forward
1) east, antiquity, front, that which is before, aforetime
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
East
(1.) The orient (mizrah); the rising of the sun. Thus “the east country” is the country lying to the east of Syria, the Elymais (Zech. 8:7).
(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 “eastward” is literally “unto the land of kedem;” i.e., the lands…
The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)
The Hebrews, in speaking of the different quarters of the heaven, always suppose the face to be turned towards the east. Hence "before," or "forwards," means the east; "behind" is the west; the right-hand is south, and the left hand, north. Besides the ordinary meanings of the word east, Jos 4:19; Ps 103:12, the Jews often used it to designate a large region lying northeast and southeast of Palestine, including Syria and Arabia near at hand, and Babylonia, Assyria, Armenia, etc., with the whole region from the Caspian sea to the Arabian gulf, Ge 29:1; Nu 23:7; Jud 6:3; 7:12; 8:10. The wise men who visited the infant…
נֹ֫בַח (Nobach) refers to both a Manassite warrior and a location in Gilead. The name is derived from a root meaning 'bark.' Nobach is noted for capturing the town of Kenath and its surrounding villages, which were later renamed after him. The area eventually reverted to its original name.
נֹ֫בַח n.pr.m. et loc.
m. a Manassite
loc. in Gilead
base
H5025 נֹ֫בַח . a Manassite
. in Gilead
5025 Nobach no'-bach
from 5024; a bark; Nobach, the name of an Israelite, and of a
place East of the Jordan:--Nobah.
see HEBREW for 05024
נֹ֫בַח (no.vach) — Nobah.
A man living at the time of Egypt and Wilderness, first mentioned at Num.32.42
§ Nobah = "barking"
1) a warrior of Manasseh who during the conquest of the territory on the east of the Jordan possessed himself of the town of Kenath and surrounding villages
2) a place in Gilead which comprised the towns of Kenath and its surrounding villages captured by 1 above and renamed after himself; area eventually regained its original identity
נֹ֫בַח (no.vach) — Nobah.
Nobah = "barking"
a place in Gilead which comprised the towns of Kenath and its surrounding villages named after its conqueror; area eventually regained its original identity
Another name of qe.nat (קְנָת "Kenath" H7079)
Prep | N-proper — Preposition · noun properHR/Npl
no'-ba (nobhah; Codex Vaticanus Naboth, Nabai; Codex Alexandrinus Naboth, Nabeth):
(1) Nobah the Manassite, we are told, "went and took Kenath, and the villages thereof, and called it Nobah, after his own name" (Nu 32:42). There can be little doubt that the ancient Kenath is represented by the modern Qanawat, on the western slope of Jebel ed-Druze, the ancient name having survived that of Nobah.
(2) A city which marked-the course of Gideon's pursuit of the Midianites (Jud 8:11). It is possible that this may be identical with (1). Cheyne argues in favor of this (Encyclopaedia Biblica, under the word "Gideon"). But its mention along with Jogbehah points to a more southerly location. This may have been the original home of the clan Nobah. Some would read, following the Syriac in
Nobah
Howling. (1.) Num. 32:42.
(2.) The name given to Kenath (q.v.) by Nobah when he conquered it. It was on the east of Gilead (Judg. 8:11).
(barking), an Israelite warrior, (Numbers 32:42) who during the conquest of the territory on the east of Jordan possessed himself of the town of Kenath and the villages or hamlets dependent upon it, and gave them his own name. (B.C.1450.) For a certain period after the establishment of the Israelite rule the new name remained, (Judges 8:11) but it is not again heard of, and the original appellation, as is usual in such cases, appears to have recovered its hold, has since retained; for in the slightly-modified form of Kunawat it is the name of the place to the present day.
that barks or yelps
יָגְבְּהָה (Yogbhah) refers to a location associated with the tribe of Gad, described as a hillock or lofty place. It is noted as a fortified city east of the Jordan River. The term is derived from a root meaning 'to be high' or 'exalted,' though the exact meaning remains somewhat uncertain.
יָגְבְּהָה n.pr. (exalted?) place in the tribe of Gad
base
H3011 יָגְבְּהָה (exalted?) place in the tribe of Gad
3011 Yogbhah yog-beh-haw'
feminine from 1361; hillock; Jogbehah, a place East of the
Jordan:--Jogbehah.
see HEBREW for 01361
יׇגְבְּהָה (yog.be.hah) — Jogbehah.
§ Jogbehah = "lofty"
one of the cities east of the Jordan which was built and fortified by the tribe of Gad
Conj | N-proper — Conjunction · noun properHC/Npl
jog'-be-ha (yoghbechah): A city in Gilead assigned to Gad and fortified by that tribe (Nu 32:35). It lay on the line along which Gideon chased the Midianites (Jud 8:11), and the indication there leaves no doubt that it is represented today by Ajbeihat. The name attaches to 3 groups of ruins which date from Roman times. The position is about 7 miles Northwest of `Amman, and about midway between that city and the town of es-SalT. It stands 3,468 ft. above the level of the Mediterranean.
LITERATURE.
Oliphant, Land of Gilead, 232; Baedeker-Socin, Palestine.
(lofty), one of the cities on the east of Jordan which were built and fortified by the tribe of Gad when they took possession of their territory. (Numbers 32:35)
an exalting; high
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
ar'-mi (chayil, "army," tsabha', "host," ma`arakhah, "army in battle array" gedhudh, "troop"):
1. The First Campaign of History
2. In the Wilderness
3. The Times after the Conquest
4. In the Early Monarchy
5. From the Time of Solomon Onward
6. Organization of the Hebrew Army
7. The Army in the Field
8. The Supplies of the Army
9. In the New Testament
The Israelites were not a distinctively warlike people and their glory has been won on other fields than those of war. But Canaan, between the Mediterranean and the desert, was the highway of the East and the battle-ground of nations. The Israelites were, by the necessity of their geographical position, often involved in wars not of their own seeking, and their bravery and endurance even when worsted in their conflicts won for them the admiration and respect of their conquerors.
1. The First Campaign of History:
Army
The Israelites marched out of Egypt in military order (Ex. 13:18, “harnessed;” marg., “five in a rank”). Each tribe formed a battalion, with its own banner and leader (Num. 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Num. 31:14), and also into families (Num. 2:34; 2 Chr. 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. The kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., “heroes”), and thus the nucleus of…
I. JEWISH ARMY.--Every man above 20 years of age was a soldier, (Numbers 1:3) each tribe formed a regiment, with its own banner and its own leader (Numbers 2:2; 10:14) their positions in the camp or on the march were accurately fixed, Numb. 2; the whole army started and stopped at a given signal, (Numbers 10:5,6) thus they came up out of Egypt ready for the fight. (Exodus 13:18) On the approach of an enemy a conscription was made from the general body, under the direction of a muster-master, (20:5; 2 Kings 25:19) by whom also the officers were appointed. (20:9) The army had then divided into thousands and hundreds under…
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Conj | Art | N-cs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
ar'-mi (chayil, "army," tsabha', "host," ma`arakhah, "army in battle array" gedhudh, "troop"):
1. The First Campaign of History
2. In the Wilderness
3. The Times after the Conquest
4. In the Early Monarchy
5. From the Time of Solomon Onward
6. Organization of the Hebrew Army
7. The Army in the Field
8. The Supplies of the Army
9. In the New Testament
The Israelites were not a distinctively warlike people and their glory has been won on other fields than those of war. But Canaan, between the Mediterranean and the desert, was the highway of the East and the battle-ground of nations. The Israelites were, by the necessity of their geographical position, often involved in wars not of their own seeking, and their bravery and endurance even when worsted in their conflicts won for them the admiration and respect of their conquerors.
1. The First Campaign of History:
Army
The Israelites marched out of Egypt in military order (Ex. 13:18, “harnessed;” marg., “five in a rank”). Each tribe formed a battalion, with its own banner and leader (Num. 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Num. 31:14), and also into families (Num. 2:34; 2 Chr. 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. The kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., “heroes”), and thus the nucleus of…
I. JEWISH ARMY.--Every man above 20 years of age was a soldier, (Numbers 1:3) each tribe formed a regiment, with its own banner and its own leader (Numbers 2:2; 10:14) their positions in the camp or on the march were accurately fixed, Numb. 2; the whole army started and stopped at a given signal, (Numbers 10:5,6) thus they came up out of Egypt ready for the fight. (Exodus 13:18) On the approach of an enemy a conscription was made from the general body, under the direction of a muster-master, (20:5; 2 Kings 25:19) by whom also the officers were appointed. (20:9) The army had then divided into thousands and hundreds under…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
בֶּ֫טַח (betach) refers to security or safety, encompassing both the concept of a secure place and the feelings of trust and assurance. It can also be used adverbially to mean 'safely' or 'securely.' The word is derived from a root meaning 'to trust' and is linked to the idea of refuge.
בֶּ֫טַח n.[m.] security
base
H983 בֶּ֫טַח security
983 betach beh'takh
from 982; properly, a place of refuge; abstract, safety, both
the fact (security) and the feeling (trust); often (adverb
with or without preposition) safely:--assurance, boldly,
(without) care(- less), confidence, hope, safe(-ly, -ty),
secure, surely.
see HEBREW for 0982
בֶּ֫טַח (be.tach) — security.
1) security, safety
adv
2) securely
N-ms — Noun common · masculine singular absoluteHNcmsa