Jeremiah 41:3 — Word Study
WLCוְאֵ֣ת כָּל־ הַיְּהוּדִ֗ים אֲשֶׁר־ הָי֨וּ אִתּ֤וֹ אֶת־ גְּדַלְיָ֙הוּ֙ בַּמִּצְפָּ֔ה וְאֶת־ הַכַּשְׂדִּ֖ים אֲשֶׁ֣ר נִמְצְאוּ־ שָׁ֑ם אֵ֚ת אַנְשֵׁ֣י הַמִּלְחָמָ֔ה הִכָּ֖ה יִשְׁמָעֵֽאל׃
BSAIshmaelYishmâʻêʼl [God will hear, a son of Nethaniah] alsoʼêth killednâkâh■ [slew, put to death] allkôl [every single one] the JewsYᵉhûwdîy [people of Judah, descendants of Judah] whoʼăsher werehâyâh■ [existed, present] withʼêth [near, in close relationship] GedaliahGᵉdalyâh [a governor of Judea, a leader] at MizpahMitspâh [in the location of, a watchtower, a place of observation] as well as the ChaldeanKasdîy [in addition to, from the region of Chaldea, a place of wisdom] soldiersmilchâmâh [men of war, warriors] whoʼăsher were thereshâm [found, discovered, in that place]
| Greek | English | Parsing |
|---|---|---|
| וְאֵ֣ת | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הַיְּהוּדִ֗ים | the Jews | Particle, noun gentilic masculine plural absolute |
| אֲשֶׁר־ | who | Particle |
| הָי֨וּ | they were | Verb, Qal, perfect third person common plural |
| אִתּ֤וֹ | with him | Preposition, suffix |
| אֶת־ | with | Preposition |
| גְּדַלְיָ֙הוּ֙ | Gedaliah | Noun proper masculine |
| בַּמִּצְפָּ֔ה | at Mizpah | Preposition, noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַכַּשְׂדִּ֖ים | the Chaldeans | Particle, noun gentilic masculine plural absolute |
| אֲשֶׁ֣ר | who | Particle |
| נִמְצְאוּ־ | they were found | Verb, Niphal, perfect third person common plural |
| שָׁ֑ם | there | Adverb |
| אֵ֚ת | the object marker | Particle |
| אַנְשֵׁ֣י | [the] men of | Noun common, masculine plural construct |
| הַמִּלְחָמָ֔ה | war | Particle, noun common feminine singular absolute |
| הִכָּ֖ה | he struck down | Verb, Hiphil, perfect third person masculine singular |
| יִשְׁמָעֵֽאל׃ | Ishmael | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ishmael also killed all the Jews who were with Gedaliah at Mizpah, as well as the Chaldean soldiers who were there. |
| KJV | Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, and the men of war. |
| ASV | Ishmael also slew all the Jews that were with him, to wit, with Gedaliah, at Mizpah, and the Chaldeans that were found there, the men of war. |
| YLT | And all the Jews who have been with him, with Gedaliah, in Mizpah, and the Chaldeans who have been found there — the men of war — hath Ishmael smitten. |
| WEB | Ishmael also killed all the Jews who were with Gedaliah at Mizpah, and the Chaldean men of war who were found there. |
| BBE | And Ishmael put to death all the Jews who were with him, even with Gedaliah, at Mizpah, and the Chaldaean men of war. |
Where they part company is שָׁ֑ם — see How Translations Differ.
The sentence has a main clause with two subordinate phrases detailing the victims of Ishmael's actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׁמָעֵאל
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 41:3
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 Assassination of Gedaliahgenerated
Jeremiah 41:3 describes a brutal event where Ishmael, the son of Nethaniah, kills all the Jews who were with Gedaliah at Mizpah, along with the Chaldean soldiers present. This act of violence follows the earlier murder of Gedaliah, highlighting the turmoil and instability in the region after the Babylonian conquest. The surrounding verses provide context for the political and social chaos of the time, as seen in Jeremiah 41:2 and 41:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 41:11–12 | When Johanan son of Kareah and all the commanders of the armies with him heard of all the crimes that Ishmael son of Nethaniah had committed, |
| 2 | 2 Kings 25:25 | In the seventh month, however, Ishmael son of Nethaniah, the son of Elishama, who was a member of the royal family, came with ten men and struck down and killed Gedaliah, along with the Judeans and Chaldeans who were with him at Mizpah. |
| 3 | Ecclesiastes 9:18 | Wisdom is better than weapons of war, but one sinner destroys much good. |
| 4 | Lamentations 1:2 | She weeps aloud in the night, with tears upon her cheeks. Among all her lovers there is no one to comfort her. All her friends have betrayed her; they have become her enemies. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — הִכָּ֖ה, hi.Kahgenerated
The verb הִכָּ֖ה (hi.kah) is a Hiphil form of the root נָכָה (nakah), meaning 'to strike' or 'to smite.' This form indicates a causative action, emphasizing that Ishmael actively caused the deaths of those mentioned.
This verb appears frequently in the context of violence or judgment, showing the severity of Ishmael's actions in this narrative. Its use here underscores the gravity of the situation and the consequences of political strife.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the BSB uses killed to describe Ishmael's actions, consistent with the KJV and ASV.
Where translations differ, they do so primarily in the rendering of שָׁ֑ם — found (ASV, KJV) versus there (BSB, NETB).
Sentence Structuregenerated
The finite verb הִכָּ֖ה governs the main clause, indicating Ishmael's action, with several noun phrases detailing the victims and their relationships. The structure emphasizes the directness of the violence.
The sentence flows from the subject, Ishmael, to the object of his action, creating a clear and impactful statement about the event.
Septuagint Backgroundgenerated
The Septuagint translates הִכָּ֖ה as a form of violence, though the exact Greek word used is not specified in the provided data. This choice reflects the gravity of the act and aligns with the Hebrew's emphasis on striking down.
The use of the Greek in the Septuagint suggests a similar understanding of the event's severity, aligning with the narrative's focus on violence.
In plain words — the whole versegenerated
Jeremiah 41:3 tells us that Ishmael killed all the Jews who were with Gedaliah at Mizpah, as well as the Chaldean soldiers who were there. This act of violence follows the earlier murder of Gedaliah, illustrating the chaos and instability in the region.
Frequently Asked Questionsgenerated
Ishmael's motivations may stem from political rivalry and personal ambition, as he sought to undermine Gedaliah's authority and assert his own influence.
Gedaliah was appointed by the Babylonians as governor, representing a fragile peace and leadership in a tumultuous time for the people of Judah.
This act of violence aligns with Jeremiah's warnings about the consequences of disobedience and the instability that would follow the Babylonian exile.
Ishmael's actions serve as a cautionary tale about the dangers of political ambition and the impact of violence on a community.
Reflection Questionsgenerated
- What does this event reveal about the political climate in Judah at the time?
- How can we understand the motivations behind Ishmael's violent actions?
- What lessons can be drawn about leadership and authority from Gedaliah's story?
- In what ways does this narrative connect to the broader themes of Jeremiah's prophecies?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 41:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIshmael also slew all the Jews that were with him, [even] with Gedaliah, at Mizpah,.... Not only those that were at table, but that were in the city also.
Read John Gill on Jeremiah 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIshmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, and the men of war.
Read Robert Jamieson on Jeremiah 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt appeareth from , that by all the Jews here must be understood only all those who were about the court of Gedaliah, for it is there said that he carried away many that were with him.
Read Matthew Poole on Jeremiah 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 41:3 Ishmael also slew all the Jews that were with him, [even] with Gedaliah, at Mizpah, and the Chaldeans that were found there, [and] the men of war.Ver. 3. Ishmael also slew all the Jews that were with him.] Not the Chaideans only. His sword knew no difference; but, being fleshed in blood, he killed all that came in his way. And the rather that his wickedness might not be noticed - mortui non mordent - but that he might carry on his bloody design the better.
Read John Trapp on Jeremiah 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Ishmael also slew all the Jews. . . .—We wonder at first that ten men were able to effect so much. It does not follow, however, that the massacre went beyond the Jews and Chaldæan officers who were sharing Gedaliah’s hospitality, and they may easily have been surprised, like Gedaliah, unarmed, and in the act of feasting. Possibly, too, the ten princes may each have brought their retinue of attendants. Greek history presents two analogous massacres—that of the Persian generals by Alexander, the son of Amyntas (Herod, v. 19, 20); and that of Archias and Leontiades, the tyrants of Thebes, by Pelopidas and his associates. The massacre in this case was so complete that none escaped to tell…
Read Charles John Ellicott on Jeremiah 41 →CambridgeThe Cambridge Bible for Schools and Colleges3. The Jews on their return from the exile used to keep the third day of the seventh month (Tisri) as a fast in memory of Ishmael’s deed (Zechariah 7:5; Zechariah 8:19). even the men of war] Gedaliah’s body-guard. But the words are absent, probably rightly, from LXX.
Read Cambridge on Jeremiah 41 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Slew all the Jews — Namely, those in the governor’s palace.
Read Daniel Denison Whedon on Jeremiah 41 →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
Ishmael also killed all the Jews who were with Gedaliah at Mizpah, as well as the Chaldean soldiers who were there.
Ishmael also killed all the Jews who were with Gedaliah at Mizpah, and the Chaldean men of war who were found there.
Ishmael also killed all the Jews who were with Gedaliah at Mizpah, as well as the Chaldean soldiers who were there.
Ishmael also killed all the Judeans who were with Gedaliah at Mizpah and the Babylonian soldiers who happened to be there.
Tyndale line
Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, and the men of war.
Ishmael also slew all the Jews that were with him, to wit, with Gedaliah, at Mizpah, and the Chaldeans that were found there, the men of war.
Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, even the men of war.
Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, and the men of war.
Ishmael also slewe all the Iewes that were with Gedaliah at Mizpah, and all the Caldeans that were found there, and the men of warre.
Strictly literal
And Ishmael smote all the Jews that were with him, with Gedaliah, at Mizpah, and the Chaldeans that were found there, the men of war.
And all the Jews who have been with him, with Gedaliah, in Mizpah, and the Chaldeans who have been found there — the men of war — hath Ishmael smitten.
And all the Jews who have been with him, with Gedaliah, in Mizpah, and the Chaldeans who have been found there—the men of war—Ishmael has struck.
And all the Jews that were with him, even with Gedalyahu, at Mizpah, and the Chaldeans that were found there, even the men of war, did Ishmael slay.
Then Ishmael killed all the Judeans who were with Gedaliah in Mizpah and the Chaldean fighting men found there.
From the Latin
Ismahel slew also all the Jews that were with Godolias in Masphath, and the Chaldeans that were found there, and the soldiers.
Simplified
Ishamel also killed all the other Judeans who were with Gedaliah at Mizpah, along with the Babylonian soldiers there.
And Ishmael put to death all the Jews who were with him, even with Gedaliah, at Mizpah, and the Chaldaean men of war.
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 and the Septuagint largely agree on the content of this verse, with minor differences in word order and structure. The Septuagint retains most of the Hebrew terms, indicating a close translation.
וְאֵ֣ת כָּל־ הַיְּהוּדִ֗ים אֲשֶׁר־ הָי֨וּ אִתּ֤וֹ אֶת־ גְּדַלְיָ֙הוּ֙ בַּמִּצְפָּ֔ה וְאֶת־ הַכַּשְׂדִּ֖ים אֲשֶׁ֣ר נִמְצְאוּ־ שָׁ֑ם אֵ֚ת אַנְשֵׁ֣י הַמִּלְחָמָ֔ה הִכָּ֖ה יִשְׁמָעֵֽאל׃
16 of the 19 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 Jeremiah 41:3
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.
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)
Conj | DirObjM — Conjunction · particleHC/To
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).
The Hebrew word יְהוּדִי (*yehudiy*) refers to a Jew or someone descended from Judah. It is derived from the root word for Judah (יְהוּדָה), indicating a connection to the tribe of Judah or the region of Judea. The term is used in various contexts in the Old Testament, including mentions in 2 Kings and Genesis.
יְהוּדִי adj.gent. Jewish, as subst. a Jew
base
H3064 יְהוּדִי, יְהֻדִיָּה
3064 Yhuwdiy yeh-hoo-dee'
patronymically from 3063; a Jehudite (i.e. Judaite or Jew),
or descendant of Jehudah (i.e. Judah):--Jew.
see HEBREW for 03063
יְהוּדִי (ye.hu.di) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
§ Jew
יְהוּדִי (ye.hu.di) — Judean.
Someone from the tribal area of Judea or descended from Judah, or possibly other tribes
Group of ye.hu.dah (יְהוּדָה "Judea" H3063N)
§ Jew
יְהוּדִי (ye.hu.di) — of Judah.
People descended from Judah, living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
juz, jooz.
See JEW.
The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS.
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
Rel — ParticleHTr
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp3ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
גְּדַלְיָה (Gdalyah) means "Yah is great" and refers to several figures in the Old Testament, notably a governor of Judea appointed by Nebuchadnezzar and a priest during Ezra's time. The variant גְּדַלְיָ֫הוּ (Gdalyahu) shares the same meaning and also denotes a governor and a son of Jeduthun. The entries highlight different individuals named Gedaliah, each associated with significant historical contexts.
גְּדַלְיָה n.pr.m. (Yah is great)
governor of Judea appointed by Nebuchadnezzar
son of Amariah, a son of Hezekiah
priest of the sons of Jeshua
base
גְּדַלְיָ֫הוּ n.pr.m. (Yah(u) is great)
governor of Judea
son of Pashur, one of the chiefs of Jerusalem in the time of Jeremiah
one of the sons of Jeduthun, in the time of David
base
H1436a גְּדַלְיָה (Yah is great) H1436b גְּדַלְיָ֫הוּ (Yah(u) is great)
1436 Gdalyah ghed-al-yaw'
or (prolonged) Gdalyahuw {ghed-al-yaw'- hoo}; from 1431 and
3050; Jah has become great; Gedaljah, the name of five
Israelites:--Gedaliah.
see HEBREW for 01431
see HEBREW for 03050
גְּדַלְיָה (ge.dal.yah) — Gedaliah.
A man living at the time of Exile and Return, only mentioned at Ezr.10.18
§ Gedaliah = "Jehovah is great"
1) son of Ahikam, the governor of Judea appointed by Nebuchadnezzar
2) son of Amariah and grandson of Hezekiah
3) a priest of the sons of Jeshua in the time of Ezra
גְּדַלְיָ֫הוּ (ge.dal.yah) — Gedaliah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.25.22;
son of: Ahikam (H0296)
Also named: ge.dal.yah (גְּדַלְיָה "Gedaliah" H1436)
§ Gedaliah = "Jehovah is great"
1) a son of Jeduthun in the time of David
2) governor of Judea
3) son of Pashur, one of the chiefs of Jerusalem in the time of Jeremiah
גְּדַלְיָה (ge.dal.yah) — Gedaliah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.25.22;
son of: Ahikam (H0296)
N-proper — Noun proper masculineHNpm
ged-a-li'-a (gedhalyah; except in 1Ch 25:3,9 and Jer 38:1, where it is gedhalyahu, "Yah(u) is great"):
(1) Gedaliah, the son of Ahikam (the friend and protector of Jeremiah) and grandson of Shaphan (the scribe in the reign of Josiah) (2Ki 25:22-25; Jer 39:14; 40:5-16; 41:1-18).
1. His Appointment as Governor in Judah:
After the destruction of Jerusalem and the carrying away captive of the Jews to Babylon (586 BC), Gedaliah was appointed by Nebuchadnezzar governor over the poor Jews who had been left in the land to be vinedressers and husbandmen (2Ki 25:12,22). To his charge were committed also some royal princesses (
Gedaliah
Made great by Jehovah. (1.) the son of Jeduthum (1 Chr. 25:3, 9). (2.) The grandfather of the prophet Zephaniah, and the father of Cushi (Zeph. 1:1). (3.) One of the Jewish nobles who conspired against Jeremiah (Jer. 38:1). (4.) The son of Ahikam, and grandson of Shaphan, secretary of king Josiah (Jer. 26:24). After the destruction of Jerusalem (see ZEDEKIAH), Nebuchadnezzar left him to govern the country as tributary to him (2 Kings 25:22; Jer. 40:5; 52:16). Ishmael, however, at the head of a party of the royal family, “Jewish irreconcilables”, rose against…
(God is my greatness), son of Ahikam (Jeremiah’s protector, (Jeremiah 26:24) and grandson of Shaphan the secretary of King Josiah. After the destruction of the temple, B.C. 588, Nebuchadnezzar departed from Judea, leaving Gedaliah with a Chaldean guard, (Jeremiah 40:5) at Mizpah to govern the vinedressers and husbandmen, (Jeremiah 52:16) who were exempted from captivity. Jeremiah jointed Gedaliah; and Mizpah became the resort of Jews from various quarters. (Jeremiah 40:6,11) He was murdered by Ishmael two months after his appointment.
Son of Ahikam, appointed by Nebuchadnezzar to govern Judea after the destruction of Jerusalem. Like his father, he honored and befriended Jeremiah, Jer 40:5. He began the administration of his government at Mizpeh with wisdom, but in two months was treacherously murdered by one Ishmael, 2Ki 25:22-26 Jer 39:14 40:5-41:18.
מִצְפָּה (Mitspah) refers to a feminine noun meaning 'watchtower' or 'outlook-point.' It denotes two locations in Palestine, one in Gilead north of Jabbok associated with Laban's cairn, and another near Mount Hermon. There is some variation in spelling and interpretation, particularly regarding its connection to other locations like Ramoth.
מִצְפָּה 38 n.pr.loc. (prop. outlook-point or -height)
in Gilead, expl. as name given to Laban’s cairn, N. of Jabbok
prob. S. of Jabbok
near Hermon
of sacred place in Benj.
base
H4709 מִצְפָּה (prop. outlook-point or -height) . in Gilead, expl. as name given to Laban’s cairn, N. of Jabbok
. prob. S. of Jabbok
. near Hermon
. of sacred place in Benj.
4709 Mitspah mits-paw'
feminine of 4708; Mitspah, the name of two places in
Palestine:--Mitspah. (This seems rather to be only an
orthographic variation of 4708 when "in pause".)
see HEBREW for 04708
see HEBREW for 04708
מִצְפָּה (mits.pah) — Mizpah.
§ Mizpah = "watchtower"
a place in Gilead south of Jabbok
מִצְפָּה (mits.pah) — Mizpah.
Mizpah = "watchtower"
a place in Gilead north of Jabbok and location of Laban's cairn
Another spelling of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)
מִצְפָּה (mits.pah) — Mizpah.
§ Mizpah = "watchtower"
a place near Mount Hermon
Prep | N-proper — Preposition · noun properHRd/Npl
Mizpah
Or Miz’peh, watch-tower; the look-out. (1.) A place in Gilead, so named by Laban, who overtook Jacob at this spot (Gen. 31:49) on his return to Palestine from Padan-aram. Here Jacob and Laban set up their memorial cairn of stones. It is the same as Ramath-mizpeh (Josh. 13:26).
(2.) A town in Gilead, where Jephthah resided, and where he assumed the command of the Israelites in a time of national danger. Here he made his rash vow; and here his daughter submitted to her mysterious fate (Judg. 10:17; 11:11, 34). It may be the same as Ramoth-Gilead (Josh. 20:8), but it is more likely that it is identical with the foregoing, the Mizpeh of
and Miz’peh (a watch-tower), the name of several places in Palestine. The earliest of all, in order of the narrative, is the heap of stones piled up by Jacob and Laban, (Genesis 31:48) on Mount Gilead, ver. (Genesis 31:25) to serve both as a witness to the covenant then entered into and as a landmark of the boundary between them. ver. (Genesis 31:52) On this natural watch-tower did the children of Israel assemble for the choice of a leader to resist the children of Ammon. (Judges 10:17) There the fatal meeting took place between Jephthah and his daughter on his return from the war. ch. (Judges 11:34) It seems most…
Mizpeh, a watch-tower; speculation
1. A city allotted to the tribe of Benjamin Jos 18:26
The Israelites assemble at Jud 20:1-3
And decree the penalty to be visited upon the Benjamites for their maltreatment of the Levite's concubine Jud 20:10
Assembled by Samuel so that he could reprove them for their idolatry 1Sa 7:5
They crown Saul king of Israel at 1Sa 10:17-25
A judgment seat of Samuel 1Sa 7:16
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)
HC/To — Conjunction · particleHC/To
כַּשְׁדִּים (Kasdim) refers to the Chaldeans or Chaldea, a region in lower Mesopotamia. The term can denote the inhabitants of this area, as well as those considered wise, such as astrologers. It is derived from כֶּסֶד (Kesed), indicating descent. The word appears in various contexts, emphasizing both the geographical and cultural significance of the Chaldeans.
כַּשְׂדִּים n.pr.gent. et terr. Kasdim = Chaldeans, Chaldea
base
H3778 כַּשְׂדִּים Kasdim = Chaldeans, Chaldea
3778 Kasdiy kas-dee'
(occasionally with enclitic) Kasdiymah {kas-dee'- maw};
towards the Kasdites:--into Chaldea), patronymically from 3777
(only in the plural); a Kasdite, or descendant of Kesed; by
implication, a Chaldaean (as if so descended); also an
astrologer (as if proverbial of that people:--Chaldeans,
Chaldees, inhabitants of Chaldea.
כַּשְׂדִּים (kas.di) — Chaldea.
§ Chaldea or Chaldeans = "clod-breakers"
1) a territory in lower Mesopotamia bordering on the Persian Gulf
2) the inhabitants of Chaldea, living on the lower Euphrates and Tigris
3) those persons considered the wisest in the land (by extension)
Art | N-proper — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
This name is taken, 1. For the people of Chaldea, and the subjects of that empire generally; 2. For philosophers, naturalists, or soothsayers, whose principal employment was the study of mathematics and astrology, by which they pretended to foretell the destiny of men born under certain constellations.
The Chaldeans were originally a warlike people, who at first inhabited the Carduchian or Koordish mountains north of Assyria and Mesopotamia, Jer 50:17. As the Assyrian monarchs extended their conquests towards the north and west, the Chaldeans also came under their dominion; and this rough and energetic people appear to have assumed, under the sway of their conquerors, a new character, and to have been transformed from a rude horde into a civilized people. A very vivid and graphic description of the Chaldean warriors is given by the…
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
Rel — ParticleHTr
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
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
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
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — 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…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
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)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word יִשְׁמָעֵאל (*Yishma'el*) means 'God will hear' and refers primarily to Ishmael, the son of Abraham and Hagar. The entries detail various individuals named Ishmael, including a murderer of Gedaliah and several figures from the tribes of Benjamin and Judah. There is no significant disagreement among the lexicons regarding its meanings or references.
יִשְׁמָעֵאל 48 n.pr.m. (Ēl heareth)
son of Abraham and Hagar
murderer of Gedaliah
in Benj.
in Judah
Jew with foreign wife
base
H3458 יִשְׁמָעֵאל . son of Abraham and Hagar
. murderer of Gedaliah
. in Benj.
. in Judah
. Jew with foreign wife
3458 Yishma`e'l yish-maw-ale'
from 8085 and 410; God will hear; Jishmael, the name of
Abraham's oldest son, and of five Israelites:--Ishmael.
see HEBREW for 08085
see HEBREW for 0410
יִשְׁמָעֵאל (yish.ma.el) — Ishmael.
A man of Arabia living at the time of the Patriarchs, first mentioned at Gen.16.11;
son of: Abraham (H0085) and Hagar (H1904);
half-brother of: Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744);
father of: Nebaioth (H5032), Kedar (H6938), Adbeel (H0110), Mibsam (H4017), Mishma (H4927), Dumah (H1746), Massa (H4854), Hadad (H2301), Tema (H8485), Jetur (H3195), Naphish (H5305), Kedemah (H6929) and Mahalath (H4258)
§ Ishmael = "God will hear"
1) son of Abraham and Sarah's handmaid Hagar and the progenitor of the Arabian peoples
2) son of Nethaniah and the murderer of Gedaliah
3) a Benjamite, one of the sons of Azel a descendant of Saul through Meribbaal or Mephibosheth
4) a Judaite, father of Zebadiah
N-proper — Noun proper masculineHNpm
Ishmael
God hears. (1.) Abraham’s eldest son, by Hagar the concubine (Gen. 16:15; 17:23). He was born at Mamre, when Abraham was eighty-six years of age, eleven years after his arrival in Canaan (16:3; 21:5). At the age of thirteen he was circumcised (17:25). He grew up a true child of the desert, wild and wayward. On the occasion of the weaning of Isaac his rude and wayward spirit broke out in expressions of insult and mockery (21:9, 10); and Sarah, discovering this, said to Abraham, “Expel this slave and her son.” Influenced by a divine admonition, Abraham dismissed Hagar and her son with no more than a skin of water and some bread. The narrative describing this act is one of the most beautiful and touching incidents of patriarchal life (Gen. 21:14-16). (See HAGAR.)
(whom God hears). The son of Abraham by Hagar the Egyptian his concubine; born when Abraham was fourscore and six years old. (Genesis 16:15,16) (B.C. 1910.) Ishmael was the first-born of his father. He was born in Abraham’s house when he dwelt in the plain of Mamre; and on the institution of the covenant of circumcision, was circumcised, he being then thirteen years old (Genesis 17:26) With the institution of the covenant, God renewed his promise respecting Ishmael. He does not again appear in the narrative until the weaning of Isaac. At the great feast made in celebration of the weaning, "Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking," and urged Abraham to cast him and his mother out. Comforted by the renewal of God’s promise to make of…
1. Ge 16:1-16 21:1-34, son of Abraham and Hagar, B. C. 1910. He was at first regarded as "the son of the promise;" but after the birth and weaning of Isaac he was driven from his father’s house, at the age of about seventeen, and took with his mother the way to Egypt her native land. Overcome with heat and thirst, and then miraculously relieved, he remained in the wilderness of Paran, took a wife from Egypt, and was the father of twelve sons, heads of Arab tribes. He seems to have become on friendly terms with Isaac, and to have attended at the bedside of their dying father. At his own death, he was one hundred and thirty-seven years old, Ge 25:9,17.
God that hears