Jeremiah 48:45 — Word Study
WLCבְּצֵ֥ל חֶשְׁבּ֛וֹן עָמְד֖וּ מִכֹּ֣חַ נָסִ֑ים כִּֽי־ אֵ֞שׁ יָצָ֣א מֵחֶשְׁבּ֗וֹן וְלֶֽהָבָה֙ מִבֵּ֣ין סִיח֔וֹן וַתֹּ֙אכַל֙ פְּאַ֣ת מוֹאָ֔ב וְקָדְקֹ֖ד בְּנֵ֥י שָׁאֽוֹן׃
BSAThose who fleenûwç [in panic, to escape] will standʻâmad■ helplesskôach [without strength, powerless] in Heshbon’sCheshbôwn [the city of Sihon, a place of refuge] shadowtsêl [protection, shade] becausekîy ◂fireʼêsh [burning, flame] has gone forthyâtsâʼ■ from HeshbonCheshbôwn and a flamelehâbâh [burning intensely, consuming] from withinbêyn SihonÇîychôwn [the Amorite king's domain] It devoursʼâkal▸ [consumes, eats away] the foreheadspêʼâh [the prominent part, the crown] of MoabMôwʼâb [the nation, the people] and the skullsqodqôd [the crown of the head, the top] of the sonsbên [descendants, children] of tumultshâʼôwn [uproar, noisy boastfulness]
| Greek | English | Parsing |
|---|---|---|
| בְּצֵ֥ל | in [the] shadow of | Preposition, noun common masculine singular construct |
| חֶשְׁבּ֛וֹן | Heshbon | Noun proper |
| עָמְד֖וּ | they will stand | Verb, Qal, perfect third person common plural |
| מִכֹּ֣חַ | from strength | Preposition, noun common masculine singular absolute |
| נָסִ֑ים | [those who] flee | Verb, Qal, participle (active) masculine plural |
| כִּֽי־ | for | Particle |
| אֵ֞שׁ | a fire | Noun common, both singular absolute |
| יָצָ֣א | it will go forth | Verb, Qal, perfect third person masculine singular |
| מֵחֶשְׁבּ֗וֹן | from Heshbon | Preposition, noun proper |
| וְלֶֽהָבָה֙ | and a flame | Conjunction, noun common feminine singular absolute |
| מִבֵּ֣ין | from between | Preposition |
| סִיח֔וֹן | Sihon | Noun proper masculine |
| וַתֹּ֙אכַל֙ | and it consumed | Verb, Qal, sequential imperfect third person feminine singular |
| פְּאַ֣ת | [the] forehead of | Noun common, feminine singular construct |
| מוֹאָ֔ב | Moab | Noun proper |
| וְקָדְקֹ֖ד | and [the] scalp of | Conjunction, noun common masculine singular construct |
| בְּנֵ֥י | [the] sons of | Noun common, masculine plural construct |
| שָׁאֽוֹן׃ | uproar | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Those who flee will stand helpless in Heshbon’s shadow, because fire has gone forth from Heshbon and a flame from within Sihon. It devours the foreheads of Moab and the skulls of the sons of tumult. |
| KJV | They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones. |
| ASV | They that fled stand without strength under the shadow of Heshbon; for a fire is gone forth out of Heshbon, and a flame from the midst of Sihon, and hath devoured the corner of Moab, and the crown of the head of the tumultuous ones. |
| YLT | In the shadow of Heshbon stood powerless have fugitives, For fire hath gone forth from Heshbon, And a flame from within Sihon, And it consumeth the corner of Moab, And the crown of the sons of Shaon. |
| WEB | “Those who fled stand without strength under the shadow of Heshbon; for a fire has gone out of Heshbon, and a flame from the middle of Sihon, and has devoured the corner of Moab, and the crown of the head of the tumultuous ones. |
| BBE | Those who went in flight from the fear are waiting under the shade of Heshbon: for a fire has gone out from Heshbon and a flame from the house of Sihon, burning up the pride of Moab and the crown of the head of the violent ones. |
Translations agree on the identity of Heshbon as a place of refuge, with no significant differences in rendering.
The sentence is structured around a main clause with several subordinate clauses providing reasons and results, illustrating the consequences of fleeing.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנוּס
verbעָמַד
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 48:45
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 — Judgment Against Moabgenerated
Jeremiah 48:45 describes the dire fate of those fleeing from Moab, illustrating the futility of escape as they find themselves in a place of vulnerability. The surrounding verses emphasize the impending judgment and the consequences of Moab's actions, culminating in a call for recognition of their plight and a promise of future restoration, as seen in Jeremiah 48:47.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 21:28 | For a fire went out from Heshbon, a blaze from the city of Sihon. It consumed Ar of Moab, the rulers of Arnon’s heights. |
| 2 | Amos 2:2 | So I will send fire against Moab to consume the citadels of Kerioth. Moab will die in tumult, amid war cries and the sound of the ram’s horn. |
| 3 | Numbers 24:17 | I see him, but not now; I behold him, but not near. A star will come forth from Jacob, and a scepter will arise from Israel. He will crush the skulls of Moab and strike down all the sons of Sheth. |
| 4 | Zechariah 10:4 | The cornerstone will come from Judah, the tent peg from him, as well as the battle bow and every ruler together. |
| 5 | Matthew 21:42 | Jesus said to them, “Have you never read in the Scriptures: ‘The stone the builders rejected has become the cornerstone. This is from the Lord, and it is marvelous in our eyes’ ? |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — חֶשְׁבּוֹן, chesh.Bongenerated
The word חֶשְׁבּוֹן (cheshbon) refers to a significant city associated with the Amorite king Sihon. It symbolizes a place of refuge but is now a site of judgment. The parsing as a proper noun indicates its identity as a city, emphasizing its role in the narrative of Moab's downfall.
Heshbon serves as a geographical marker of strength and refuge, yet in this context, it becomes a shadow of despair for those fleeing. The mention of Heshbon highlights the irony of seeking safety in a place that has become a source of destruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase in Heshbon’s shadow to convey the sense of helplessness experienced by those fleeing.
Sentence Structuregenerated
The main verb governing the verse is עָמְד֖וּ, they will stand, with a prepositional phrase describing their location in Heshbon's shadow. The structure reveals a sequence of actions: fleeing leads to standing helpless, emphasizing the futility of their escape.
The sentence's flow indicates a cause-and-effect relationship, where the action of fleeing directly results in their helplessness, framed by the consuming fire that emerges from Heshbon and Sihon.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for חֶשְׁבּוֹן, indicating a potential interpretive gap or a different emphasis in the Greek text. This absence may suggest a broader interpretation of the concept of refuge or safety.
The choice of words in the Septuagint may reflect a different understanding of the judgment context, highlighting the need for careful consideration of the original Hebrew meaning.
In plain words — the whole versegenerated
Jeremiah 48:45 warns that those who try to escape from Moab will find themselves powerless in the shadow of Heshbon, as fire and flame consume them. This reflects the judgment upon Moab and the consequences of their actions, with a reminder of future restoration in Jeremiah 48:47.
Frequently Asked Questionsgenerated
Standing in Heshbon's shadow symbolizes a place of vulnerability and helplessness, where those fleeing find no refuge.
The fire represents divine judgment that consumes the people of Moab, illustrating the destructive consequences of their actions.
Moab's fate serves as a warning of the consequences of turning away from God, highlighting the seriousness of their rebellion.
Yes, the latter part of the chapter promises restoration for Moab, indicating that judgment is not the end.
Reflection Questionsgenerated
- How do I respond when I feel overwhelmed and powerless, like those fleeing Moab?
- What does it mean for me to seek refuge in God rather than in temporary places of safety?
- In what ways can I recognize the consequences of my actions, as Moab did?
- How can I hold onto hope for restoration in my own life, even after facing judgment or consequences?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:45 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey that fled stood under the shadow of Heshbon, because of the force,.... Heshbon was a strong city in the land of Moab, to which many of the Moabites betook themselves in this time of their
Read John Gill on Jeremiah 48 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the
Read Robert Jamieson on Jeremiah 48 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeshbon was a great city, and, as it should seem, a place of some force; the war being in the country, they made Heshbon the place of their sanctuary. But the prophet, applying to the Chaldeans what was said in Moses’ s time, , prophesieth that Heshbon also should be destroyed, and the fire should devour the crown of the head, that is, the glory of the brave rebelling gallants, called hi the Hebrew the children of noise.
Read Matthew Poole on Jeremiah 48 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:45 They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.Ver. 45. Stood under the shadow of Heshbon.] As thinking they had had a good bush on their backs. But a fire shall come forth out of Heshbon.] As once before it did, and became a proverb. Of the tumultuous ones.] Of those revelling gallants.
Read John Trapp on Jeremiah 48 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(45) Because of the force.—Better, without strength. What is meant is that the fugitives of Moab seek shelter in Heshbon, the capital of the Ammonites (Jeremiah 49:3), and find no protection there. A fire shall come forth out of Heshbon . . .—The words are interesting as being a quotation from a fragment of an old poem, probably from the “Book of the Wars of the Lord,” which is also to be found in Numbers 21:28. Heshbon, at the time of the Exodus the capital of the Amorites, is here identified with Sihon as their king. In the prophet’s application of the words, the Moabites are represented as taking refuge under the walls of Heshbon, but, instead of finding shelter, fire bursts out from…
Read Charles John Ellicott on Jeremiah 48 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 45. They that fled stood under the shadow of Heshbon] Heshbon being a fortified place, they who were worsted in the fight fled to it, and rallied under its walls; but, instead of safety, they found themselves disappointed, betrayed, and ruined. See Jeremiah 48:2, and the note there. See Clarke on Jeremiah 48:2. But a fire shall come forth out of Heshbon] Jeremiah has borrowed this part of his discourse from an ancient poet quoted by Moses, Numbers 21:28; where see the notes. The crown of the head] The choicest persons of the whole nation.
Read AdamClarke on Jeremiah 48 →
CambridgeThe Cambridge Bible for Schools and Colleges45. They that fled … Heshbon] i.e. the fugitives of Moab in vain seek help from Heshbon, as it is among the first to be overthrown (Jeremiah 48:2). midst] Read house, changing one letter of MT. Heshbon is meant, as the old capital (Numbers 21:26; Deuteronomy 2:26). The Moabites now are to recover it, after it had been held successively by Sihon and the Israelites. corner] rather, the temples of the head. See on Jeremiah 9:25. the tumultuous ones] lit. sons of tumult or din of battle, Moabite warriors. See on Jeremiah 25:31.
Read Cambridge on Jeremiah 48 →
Albert Barnes1798–1870Barnes' Notes on the BibleBecause of the force - Rather, without force. Translate it: “The fugitives have stood, (i.
Read Albert Barnes on Jeremiah 48 →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
“Those who flee will stand helpless in Heshbon’s shadow, because fire has gone forth from Heshbon and a flame from within Sihon. It devours the foreheads of Moab and the skulls of the sons of tumult.
“Those who fled stand without strength under the shadow of Heshbon; for a fire has gone out of Heshbon, and a flame from the middle of Sihon, and has devoured the corner of Moab, and the crown of the head of the tumultuous ones.
“Those who flee will stand helpless in Heshbon’s shadow, because fire has gone forth from Heshbon and a flame from within Sihon. It devours the foreheads of Moab and the skulls of the sons of tumult.
In the shadows of the walls of Heshbon those trying to escape will stand helpless. For a fire will burst forth from Heshbon. Flames will shoot out from the former territory of Sihon. They will burn the foreheads of the people of Moab, the skulls of those war-loving people.
Tyndale line
They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.
They that fled stand without strength under the shadow of Heshbon; for a fire is gone forth out of Heshbon, and a flame from the midst of Sihon, and hath devoured the corner of Moab, and the crown of the head of the tumultuous ones.
They that fled stand without strength under the shadow of Heshbon: for a fire is gone forth out of Heshbon, and a flame from the midst of Sihon, and hath devoured the corner of Moab, and the crown of the head of the tumultuous ones.
They that fled stood under the shade of Heshbon because of the force: but a fire shall come out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.
They that fled, stoode vnder the shadowe of Heshbon, because of the force: for the fire came out of Heshbon, and a flame from Sihon, and deuoured the corner of Moab, and the top of the seditious children.
Strictly literal
They that fled stood under the shadow of Heshbon powerless; for a fire hath come forth from Heshbon, and a flame from the midst of Sihon, and hath consumed the corner of Moab, and the crown of the head of the sons of tumult.
In the shadow of Heshbon stood powerless have fugitives, For fire hath gone forth from Heshbon, And a flame from within Sihon, And it consumeth the corner of Moab, And the crown of the sons of Shaon.
In the shadow of Heshbon fugitives have stood powerless, || For fire has gone forth from Heshbon, || And a flame from within Sihon, || And it consumes the corner of Moab, || And the crown of the sons of Shaon.
Under the shadow of Cheshbon stand still, deprived of strength, those that flee; but a fire cometh forth out of Cheshbon, and a flame from the midst of Sichon, and it devoureth the corner of Moab, and the crown of the head of the children of vaunting.
The ones who flee will stand in the shadow of Heshbon without any strength, for fire will go out from Heshbon, flame from the middle of Sihon. It will devour the forehead of Moab and the top of the heads of the boastful people.
From the Latin
They that fled from the snare stood in the shadow of Hesebon: but there came a fire out of Kesebon, and a flame out of the midst of Seen, and it shall devour part of Moab. and the crown of the head of the children of tumult.
Simplified
Those who run away will be left defenseless in Heshbon where they went for protection, because fire blazes out from Heshbon, a fire from where Sihon once reigned. It burns up the whole country of Moab and its defiant people.
Those who went in flight from the fear are waiting under the shade of Heshbon: for a fire has gone out from Heshbon and a flame from the house of Sihon, burning up the pride of Moab and the crown of the head of the violent ones.
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 presents a consistent reading of the verse, while the Septuagint aligns closely with it, differing only in word order. The Dead Sea Scrolls fragment supports the essential elements of the verse, with most words intact, indicating a strong textual tradition.
בְּצֵ֥ל חֶשְׁבּ֛וֹן עָמְד֖וּ מִכֹּ֣חַ נָסִ֑ים כִּֽי־ אֵ֞שׁ יָצָ֣א מֵחֶשְׁבּ֗וֹן וְלֶֽהָבָה֙ מִבֵּ֣ין סִיח֔וֹן וַתֹּ֙אכַל֙ פְּאַ֣ת מוֹאָ֔ב וְקָדְקֹ֖ד בְּנֵ֥י שָׁאֽוֹן׃
17 of the 18 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.
[בצל] [חשבון] [עמדו] [מכוח] [נסים] [כיא] [אש] [יצא] [מחשבון] [ולהבה] מקרית [סיחון]
12 words of the verse are on this fragment — 11 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 48:45
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.
צֵל (tsel) means 'shadow' or 'shade,' encompassing both literal and figurative uses. It can refer to a physical shadow, as well as a protective shade or a symbol of life's transience. The word is derived from a root meaning to shade, and it is related to another term, צֵלֶל (tselel), which also means 'shadow.'
H6738 צֵל shadow
6738 tsel tsale
from 6751; shade, whether literal or figurative:--defence,
shade(-ow).
see HEBREW for 06751
צֵל (tsel) — shadow.
1) shadow, shade
1a) shadow (on dial)
1b) shadow, shade (as protection)
1c) shadow (symbolic of transitoriness of life)
Also means: tse.lel (צֵלֶל "shadow" H6752)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
חֶשְׁבּוֹן (Cheshbown) refers to a city associated with Sihon, the king of the Amorites. It is described as a stronghold and is located east of the Jordan River, marking the boundary between the tribes of Reuben and Gad. The name suggests a connection to the concept of strength.
חֶשְׁבּוֹן n.pr.loc. of the city of Sihon king of the Amorites
base
H2809 חֶשְׁבּוֹן of the city of Sihon king of the Amorites
2809 Cheshbown khesh-bone'
the same as 2808; Cheshbon, a place East of the
Jordan:--Heshbon.
see HEBREW for 02808
חֶשְׁבּוֹן (chesh.bon) — Heshbon.
§ Heshbon = "stronghold"
the capital city of Sihon, king of the Amorites, located on the western border of the high plain and on the border line between the tribes of Reuben and Gad
N-proper — Noun properHNpl
hesh'-bon (cheshbon; Hesebon): The royal city of Sihon king of the Amorites, taken and occupied by the Israelites under Moses (Nu 21:25 f, etc.). It lay on the southern border of Gad (Jos 13:26), and was one of the cities fortified by Reuben (Nu 32:37). It is reckoned among the cities of Gad given to the Merarite Levites (Jos 21:39). In later literature (Isa 15:4; 16:8 f; Jer 48:2,34,45; 49:3) it is referred to as a city of Moab. It passed again into Jewish hands, and is mentioned by Josephus (Ant., XIII, xv, 4) as among their possessions in the country of Moab…
Heshbon
Intelligence, a city ruled over by Sihon, king of the Amorites (Josh. 3:10; 13:17). It was taken by Moses (Num. 21:23-26), and became afterwards a Levitical city (Josh. 21:39) in the tribe of Reuben (Num. 32:37). After the Exile it was taken possession of by the Moabites (Isa. 15:4; Jer. 48:2, 34, 45). The ruins of this town are still seen about 20 miles east of Jordan from the north end of the Dead Sea. There are reservoirs in this district, which are probably the “fishpools” referred to in Cant. 7:4.
(stronghold), the capital city of Sihon king of the Amorites. (Numbers 21:26) It stood on the western border of the high plain --Mishor, (Joshua 13:17) --and on the boundary line between the tribes of Reuben and Gad. The ruins of Hesban , 20 miles east of the Jordan, on the parallel of the northern end of the Dead Sea mark the site, as they bear the name; of the ancient Heshbon. There are many cisterns among the ruins. Comp. (Solomon 7:4)
A celebrated city of the Amorites, twenty miles east of the mouth of the Jordan, Jos 3:10; 13:17. It was given to Reuben; but was afterwards transferred to Gad, and then to the Levites. It had been conquered from the Moabites by Sihon, and because his capital; and was taken by the Israelites a little before the death of Moses, Nu 21:25; Jos 21:39. After the ten tribes were transplanted into the country beyond the Euphrates, the Moabites recovered it, Isa 15:4; Jer 48:2,34,45. Its ruins are still called Hesban, and cover the sides of a hill seven miles north of Medeba.
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ A title given to Jehovah 1Sa 15:29
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
fle.
See FLY.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
חֶשְׁבּוֹן (Cheshbown) refers to a city associated with Sihon, the king of the Amorites. It is described as a stronghold and is located east of the Jordan River, marking the boundary between the tribes of Reuben and Gad. The name suggests a connection to the concept of strength.
חֶשְׁבּוֹן n.pr.loc. of the city of Sihon king of the Amorites
base
H2809 חֶשְׁבּוֹן of the city of Sihon king of the Amorites
2809 Cheshbown khesh-bone'
the same as 2808; Cheshbon, a place East of the
Jordan:--Heshbon.
see HEBREW for 02808
חֶשְׁבּוֹן (chesh.bon) — Heshbon.
§ Heshbon = "stronghold"
the capital city of Sihon, king of the Amorites, located on the western border of the high plain and on the border line between the tribes of Reuben and Gad
Prep | N-proper — Preposition · noun properHR/Npl
hesh'-bon (cheshbon; Hesebon): The royal city of Sihon king of the Amorites, taken and occupied by the Israelites under Moses (Nu 21:25 f, etc.). It lay on the southern border of Gad (Jos 13:26), and was one of the cities fortified by Reuben (Nu 32:37). It is reckoned among the cities of Gad given to the Merarite Levites (Jos 21:39). In later literature (Isa 15:4; 16:8 f; Jer 48:2,34,45; 49:3) it is referred to as a city of Moab. It passed again into Jewish hands, and is mentioned by Josephus (Ant., XIII, xv, 4) as among their possessions in the country of Moab…
Heshbon
Intelligence, a city ruled over by Sihon, king of the Amorites (Josh. 3:10; 13:17). It was taken by Moses (Num. 21:23-26), and became afterwards a Levitical city (Josh. 21:39) in the tribe of Reuben (Num. 32:37). After the Exile it was taken possession of by the Moabites (Isa. 15:4; Jer. 48:2, 34, 45). The ruins of this town are still seen about 20 miles east of Jordan from the north end of the Dead Sea. There are reservoirs in this district, which are probably the “fishpools” referred to in Cant. 7:4.
(stronghold), the capital city of Sihon king of the Amorites. (Numbers 21:26) It stood on the western border of the high plain --Mishor, (Joshua 13:17) --and on the boundary line between the tribes of Reuben and Gad. The ruins of Hesban , 20 miles east of the Jordan, on the parallel of the northern end of the Dead Sea mark the site, as they bear the name; of the ancient Heshbon. There are many cisterns among the ruins. Comp. (Solomon 7:4)
A celebrated city of the Amorites, twenty miles east of the mouth of the Jordan, Jos 3:10; 13:17. It was given to Reuben; but was afterwards transferred to Gad, and then to the Levites. It had been conquered from the Moabites by Sihon, and because his capital; and was taken by the Israelites a little before the death of Moses, Nu 21:25; Jos 21:39. After the ten tribes were transplanted into the country beyond the Euphrates, the Moabites recovered it, Isa 15:4; Jer 48:2,34,45. Its ruins are still called Hesban, and cover the sides of a hill seven miles north of Medeba.
The Hebrew word לֶהָבָה (*lehabah*) means 'flame' and can also refer to the 'tip' or 'head of a spear.' It is a feminine form of the related word לַ֫הַב (*lahav*). The entries consistently highlight these meanings without significant disagreement.
לֶהָבָה n.f. id. [לַ֫הַב]
flame, poet.
point, head of spear
base
H3852 לֶהָבָה id. [לַ֫הַב] . flame, poet.
. point, head of spear
3852 lehabah leh-aw-baw'
or lahebeth {lah-eh'-beth}; feminine of 3851, and meaning the
same:--flame(-ming), head (of a spear).
see HEBREW for 03851
לֶהָבָה (le.ha.vah) — flame.
1) flame
2) tip of weapon, point, head of spear
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
flam (lahabh, and other forms from same root; phlox):
In Jud 13:20 bis; Job 41:21; Isa 29:6; Joe 2:5, the word is lahabh. Various other words are translated "flame"; mas'eth, "a lifting or rising up" (Jud 20:38,40 the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (Jud 20:40 b King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare Le 6:15); shalhebheth (Job 15:30;
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep | Prep — PrepositionHR/Acmsc
סִיחוֹן (Sihon) refers to an Amorite king known for his tempestuous nature. He is first mentioned in Numbers 21:21 and is noted for being defeated by Moses during the Israelite conquest of Transjordan. The name is derived from a root meaning 'warrior'.
סִיחוֹן, סִחוֹן 35 n.pr.m. Sihon
base
H5511 סִיחוֹן, סִחוֹן Sihon
5511 Ciychown see-khone'
or Ciychon {see-khone'}; from the same as 5477; tempestuous;
Sichon, an Amoritish king:--Sihon.
see HEBREW for 05477
סִיחוֹן (si.chon) — Sihon.
A king of Amorites living at the time of Egypt and Wilderness, first mentioned at Num.21.21
§ Sihon = "warrior"
king of the Amorites at the time of the conquest and defeated by Moses in Transjordan
N-proper — Noun proper masculineHNpm
si'-hon (cichon): King of the Amorites, who vainly opposed Israel on their journey from Egypt to Palestine, and who is frequently mentioned in the historical books and in the Psalms because of his prominence and as a warning for those who rise against Yahweh and His people (Nu 21:21, and often; De 1:4; 31:4; Jos 2:10; Jud 11:19,20,21; 1Ki 4:19; Ne 9:22; Ps 135:11; 136:19; Jer 48:45).
Sihon
Striking down. The whole country on the east of Jordan, from the Arnon to the Jabbok, was possessed by the Amorites, whose king, Sihon, refused to permit the Israelites to pass through his territory, and put his army in array against them. The Israelites went forth against him to battle, and gained a complete victory. The Amorites were defeated; Sihon, his sons, and all his people were smitten with the sword, his walled towns were captured, and the entire country of the Amorites was taken possession of by the Israelites (Num. 21:21-30; Deut. 2:24-37).
The country from the Jabbok to Hermon was at this time ruled by Og, the last of the Rephaim. He also tried to prevent the progress of the Israelites, but was utterly routed, and all his cities and territory fell into the hands…
(warrior) king of the Amorites when Israel arrived on the borders of the promised land. (Numbers 21:21) (B.C. 1451.) Shortly before the time of Israel’s arrival he had dispossessed the Moabites of a splendid territory, driving them south of the natural bulwark of the Amen. Ibid. (Numbers 21:26-29) When the Israelite host appeared, he did not hesitate or temporize like Balak, but at once gathered his people together and attacked them. But the battle was his last. He and all his host were destroyed, and their district from Amen to Jabbok became at once the possession of the conqueror.
King of the Amorites at Heshbon, on refusing passage to the Hebrews, and coming to attack them, was himself slain, his army routed, and his dominions divided among Israel, Nu 21:21-34 De 2:26-36.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
פֵּאָה (pe'ah) refers to a corner or side, indicating a part that is cut off or an extremity. It is a feminine noun derived from another Hebrew word, and its meanings include corner, edge, and quarter. The entries consistently emphasize its use in describing directional or spatial aspects.
פֵּאָה 81 n.f. corner, side (part cut off)
base
H6285 פֵּאָה corner, side (part cut off)
6285 pe'ah pay-aw'
feminine of 6311; properly, mouth in a figurative sense, i.e.
direction, region, extremity:--corner, end, quarter, side.
see HEBREW for 06311
פֵּאָה (pe.ah) — side.
1) corner, edge, side, quarter, extremity
1a) corner
1b) side
N-fs — Noun common · feminine singular constructHNcfsc
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…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
The Hebrew word קָדְקֹד (qodqod) refers to the crown or top of the head, emphasizing the part that is most bowed. It encompasses meanings such as head, scalp, and hairy crown. The entries consistently highlight its association with the uppermost part of the head.
קָדְקֹד n.[m.] head, crown of head
base
H6936 קָדְקֹד head, crown of head
6936 qodqod kod-kode'
from 6915; the crown of the head (as the part most
bowed):--crown (of the head), pate, scalp, top of the head.
see HEBREW for 06915
קׇדְקֹד (qod.qod) — crown.
head, crown of head, top of head, hairy crown, scalp
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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…
שָׁאוֹן (sha'own) refers to a loud noise or uproar, often associated with water or crowds. It encompasses meanings like roar, din, and tumult, suggesting a sense of chaos or destruction. The word is derived from a root that implies rushing or noise, highlighting its connection to loud, disruptive sounds.
שָׁאוֹן n.m. roar (of waters, etc.), din, crash, uproar
base
H7588 שָׁאוֹן roar (of waters, etc.), din, crash, uproar
7588 sha'own shaw-one'
from 7582; uproar (as of rushing); by implication,
destruction:--X horrible, noise, pomp, rushing, tumult
(X -uous).
see HEBREW for 07582
שָׁאוֹן (sha.on) — roar.
1) roar, din, crash, uproar
1a) roar (of water)
1b) uproar (of revellers)
N-ms — Noun common · masculine singular absoluteHNcmsa
