Joshua 18:1 — Word Study
WLCוַיִּקָּ֨הֲל֜וּ כָּל־ עֲדַ֤ת בְּנֵֽי־ יִשְׂרָאֵל֙ שִׁלֹ֔ה וַיַּשְׁכִּ֥ינוּ שָׁ֖ם אֶת־ אֹ֣הֶל מוֹעֵ֑ד וְהָאָ֥רֶץ נִכְבְּשָׁ֖ה לִפְנֵיהֶֽם׃
BSAThen the wholekôl [entire, complete] congregationʻêdâh [gathering, assembly] of IsraelYisrâʼêl [descendants of Jacob, God's chosen people] assembledqâhal▸ [gathered, came together] at ShilohShîylôh [place of rest, city of the Tabernacle] and set upshâkan▸ [pitched, established] the Tentʼôhel [tabernacle, dwelling place] of Meetingmôwʻêd [appointed time, sacred season] thereshâm [in that place, at that location] And though the landʼerets [earth, territory] was subduedkâbash■ [conquered, brought under control] before thempânîym [in their presence, under their authority]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקָּ֨הֲל֜וּ | and they assembled | Verb, Niphal, sequential imperfect third person masculine plural |
| כָּל־ | all | Noun common, masculine singular construct |
| עֲדַ֤ת | [the] congregation of | Noun common, feminine singular construct |
| בְּנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵל֙ | Israel | Noun proper |
| שִׁלֹ֔ה | Shiloh | Noun proper |
| וַיַּשְׁכִּ֥ינוּ | and they caused to dwell | Verb, Hiphil, sequential imperfect third person masculine plural |
| שָׁ֖ם | there | Adverb |
| אֶת־ | the object marker | Particle |
| אֹ֣הֶל | [the] tent of | Noun common, masculine singular construct |
| מוֹעֵ֑ד | meeting | Noun common, masculine singular absolute |
| וְהָאָ֥רֶץ | and the land | Conjunction, particle, noun common feminine singular absolute |
| נִכְבְּשָׁ֖ה | it was subdued | Verb, Niphal, perfect third person feminine singular |
| לִפְנֵיהֶֽם׃ | before them | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the whole congregation of Israel assembled at Shiloh and set up the Tent of Meeting there. And though the land was subdued before them, |
| KJV | And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them. |
| ASV | And the whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the tent of meeting there: and the land was subdued before them. |
| YLT | And all the company of the sons of Israel are assembled [at] Shiloh, and they cause the tent of meeting to tabernacle there, and the land hath been subdued before them. |
| WEB | The whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the Tent of Meeting there. The land was subdued before them. |
| BBE | And all the meeting of the children of Israel came together at Shiloh and put up the Tent of meeting there: and the land was crushed before them. |
Where they part company is in the choice of words for establishing the Tent of Meeting — see How Translations Differ.
The sentence has a main clause followed by several phrases that provide context and detail about the assembly and its significance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָהַל
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 — Joshua 18:1
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 Establishment of the Tent of Meetinggenerated
Joshua 18:1 describes how the entire congregation of Israel came together at Shiloh to set up the Tent of Meeting after the land had been subdued. This signifies a pivotal moment in their journey as they establish a place of worship and community in the newly acquired land. The gathering at Shiloh represents unity and the importance of worship as they transition into their new territory.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 19:51 | These are the inheritances that Eleazar the priest, Joshua son of Nun, and the heads of the families distributed by lot to the tribes of Israel at Shiloh before the LORD at the entrance to the Tent of Meeting. So they finished dividing up the land. |
| 2 | Joshua 21:2 | at Shiloh in the land of Canaan and said to them, “The LORD commanded through Moses that we be given cities in which to live, together with pasturelands for our livestock.” |
| 3 | Joshua 22:9 | So the Reubenites, the Gadites, and the half-tribe of Manasseh left the Israelites at Shiloh in the land of Canaan to return to their own land of Gilead, which they had acquired according to the command of the LORD through Moses. |
| 4 | Judges 18:31 | So they set up for themselves Micah’s graven image, and it was there the whole time the house of God was in Shiloh. |
| 5 | 1 Samuel 1:3–24 | Year after year Elkanah would go up from his city to worship and sacrifice to the LORD of Hosts at Shiloh, where Eli’s two sons, Hophni and Phinehas, were priests to the LORD. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — וַיִּקָּ֨הֲל֜וּ, vai.yi.Ka.ha.Lugenerated
The verb קָהַל (qahal) means to assemble or gather, often for significant purposes like worship or decision-making. It is derived from a root that emphasizes the act of convocation, indicating a formal gathering of people.
In this verse, the congregation of Israel is called to assemble, highlighting their unity and collective purpose. The Niphal form suggests that the assembly is a passive action, indicating that they came together as a community, possibly summoned by their leaders.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיִּקָּ֨הֲל֜וּ governs the main clause, indicating the action of the congregation assembling. This is followed by a noun phrase identifying the subject — the congregation of Israel — and a series of phrases that describe their actions and the location.
The structure emphasizes the collective action of the congregation, with the adverbial phrases providing context for where and how the Tent of Meeting was established.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּקָּ֨הֲל֜וּ as ἐχεκκλησιάσθη, indicating a formal assembly. This choice reflects the translators' understanding of the gathering as not just a casual meeting but a significant event of worship and community.
The use of ἔπηχαν for וַיַּשְׁכִּ֥ינוּ suggests a focus on the establishment of the Tent, reinforcing the idea of God's presence among His people.
In plain words — the whole versegenerated
Joshua 18:1 tells us that the entire congregation of Israel gathered at Shiloh to set up the Tent of Meeting after the land was subdued. This moment marks a significant step in their establishment in the Promised Land, emphasizing the importance of worship and community.
Frequently Asked Questionsgenerated
The assembly at Shiloh signifies the unity of the Israelites as they come together to worship and establish their community in the land God has given them.
Shiloh is significant as it served as the temporary home for the Ark of the Covenant and the Tabernacle, making it a central place of worship for the Israelites.
The land being subdued means that the Israelites had conquered it, allowing them to settle and focus on establishing their worship practices.
This verse highlights the transition of the Israelites from wandering in the wilderness to establishing themselves in the Promised Land, emphasizing the importance of worship and community.
Reflection Questionsgenerated
- What does it mean for us today to gather as a community in worship, as the Israelites did at Shiloh?
- How can we establish places of worship and community in our lives?
- In what ways can we recognize and celebrate the victories God has given us, similar to how the Israelites acknowledged their conquest of the land?
- How does understanding the significance of Shiloh enhance our appreciation for community and worship?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage to discuss the significance of the Tabernacle and the assembly of God's people, highlighting themes of worship and community.
For surely the waves of the deep, brackish and turbulent sea can signify both the sins among which the reprobate are lost in this life when they delight in evil and also the pit of the future perdition,Early Church Fathers on Joshua 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 18:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the whole congregation of the children of Israel assembled together at Shiloh,.... The whole body of the people, men, women, and children, as well as the camp, Joshua 18:9; at least all that had
Read John Gill on Joshua 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.
Read Robert Jamieson on Joshua 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJOSHUA CHAPTER 18 The tabernacle is set up in Shiloh, . The remainder of the land described, and divided into seven parts, for the seven tribes which as yet had no inheritance, . Joshua casts the lot at Shiloh, : the first comes out for Benjamin, whose borders and cities are described, . Set up the tabernacle of the congregation there, by God’ s appointment, as is manifest from , &c.; . Hither it was removed from Gilgal, partly for the honour and conveniency of Joshua, that he being of the tribe of Ephraim, and seating himself there, might have the opportunity of consulting with God as oft as he desired and needed; and partly for the conveniency of all the tribes, that, being in the heart…
Read Matthew Poole on Joshua 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 18:1 And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.Ver. 1. Assembled together at Shiloh.] Which, both by the signification of the name, and by the situation of the place, seemeth to some to be the same with Salem, Melchizedek’ s city, whose palace, Jerome saith, was in his time to be seen in the city Salem, near whereunto John baptized, which also, according to his translation and the Seventy’ s, is called the city of the Sichemites, because it stood in the country of the Shechemites, as did also Shiloh. And set up the tabernacle.] According to Deuteronomy…
Read John Trapp on Joshua 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXVIII.(1) At Shiloh.—Seilûn (sheet 14), about ten miles due south of Shechem, in the territory of Ephraim. The inheritance of the tribe of Judah was determined in Gilgal. The assignment of the central part of the country to Ephraim and Manasseh brought the leaders of Israel into that district, and as soon as the position of Ephraim, Joshua’s tribe, was settled, the tabernacle was set up there. For the situation of Shiloh, see Judges 21:19.
Read Charles John Ellicott on Joshua 18 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XVIII The tabernacle is set up at Shiloh, 1. Seven of the tribes having not yet received their inheritance, 2. Joshua orders three men from each tribe to be chosen, and sent to examine the land and divide it into seven parts, which should be distributed among them by lot, 3-7. The men go and do as commanded, and return to Joshua, 8, 9. Joshua casts lots for them, 10. The lot of Benjamin, how situated, 11. Its northern boundaries, 12-14. Its southern boundaries, 15-19. Its eastern boundary, 20. Its cities, 21-28. NOTES ON CHAP. XVIII Verse 1. Israel assembled together at Shiloh] This appears to have been a considerable town about fifteen miles from Jerusalem, in the tribe of Ephraim…
Read AdamClarke on Joshua 18 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Joshua 18:1-10. Erection of the Tabernacle at Shiloh 1. And the whole congregation of the children of Israel] The descendants of Judah and of Joseph had now taken up their respective inheritances, the one in the south, the other in the north of the country. But “the murmuring,” it has been remarked, “of the children of Joseph, and the spirit from which it proceeded, gave sad indications of danger in the near future. National disintegration, tribal jealousies, coupled with boastfulness and unwillingness to execute the work given them of God, were only too surely foreboded in the conduct of the children of Joseph. If such troubles were to be averted, it was high time to seek a revival of…
Read Cambridge on Joshua 18 →Albert Barnes1798–1870Barnes' Notes on the BibleAfter all overt resistance was overcome, the tabernacle with its sacred contents was removed from its place of safety at Gilgal, in a corner of the land near the Jordan, to a central place, Shiloh,
Read Albert Barnes on Joshua 18 →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
Then the whole congregation of Israel assembled at Shiloh and set up the Tent of Meeting there. And though the land was subdued before them,
The whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the Tent of Meeting there. The land was subdued before them.
Then the whole congregation of Israel assembled at Shiloh and set up the Tent of Meeting there. And though the land was subdued before them,
The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. Though they had subdued the land,
Tyndale line
And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.
And the whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the tent of meeting there: and the land was subdued before them.
And the whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the tent of meeting there: and the land was subdued before them.
And the whole congregation of the children of Israel assembled at Shiloh, and set up the tabernacle of the congregation there: and the land was subdued before them.
And the whole Congregation of the children of Israel, came together at Shiloh: for they set vp the Tabernacle of the Congregation there, after the land was subiect vnto them.
Strictly literal
And the whole assembly of the children of Israel gathered together at Shiloh, and set up the tent of meeting there; and the land was subdued before them.
And all the company of the sons of Israel are assembled [at] Shiloh, and they cause the tent of meeting to tabernacle there, and the land hath been subdued before them.
And all the congregation of the sons of Israel is assembled [at] Shiloh, and they cause the Tent of Meeting to dwell there, and the land has been subdued before them.
And the whole congregation of the children of Israel assembled together at Shiloh, and set up there the tabernacle of the congregation. And the land was subdued before them.
Then the whole assembly of the people of Israel met together at Shiloh. They set up the tent of meeting there and they conquered the land before them.
From the Latin
And all the children of Israel assembled together in Silo, and there they set up the tabernacle of the testimony, and the land was subdued before them.
Simplified
The land had been subdued and lay before them. The Israelites gathered together at Shiloh and set up the Tent of Meeting.
And all the meeting of the children of Israel came together at Shiloh and put up the Tent of meeting there: and the land was crushed before them.
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 this verse, with 11 out of 14 words matched in the Septuagint's rendering. This indicates a consistent understanding of the events described, although the Septuagint's word order and articles differ.
וַיִּקָּ֨הֲל֜וּ כָּל־ עֲדַ֤ת בְּנֵֽי־ יִשְׂרָאֵל֙ שִׁלֹ֔ה וַיַּשְׁכִּ֥ינוּ שָׁ֖ם אֶת־ אֹ֣הֶל מוֹעֵ֑ד וְהָאָ֥רֶץ נִכְבְּשָׁ֖ה לִפְנֵיהֶֽם׃
11 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Joshua 18:1
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.
קָהַל (qahal) is a verb meaning to assemble or gather, often for religious or political purposes. It can denote both the act of gathering together and the summoning of an assembly, particularly in contexts of war or judgment. The term is derived from a root that emphasizes the idea of convocation.
[קָהַל] vb. denom. assemble as a קָהָל
Niph. assemble as a קָהָל
Hiph. summon an assembly
base
H6950 קָהַל vb. denom. assemble as a קָהָל
6950 qahal 'kaw-hal'
a primitive root; to convoke:--assemble (selves) (together),
gather (selves) (together).
קָהַל (qa.hal) — to gather.
1) to assemble, gather
1a) (Niphal) to assemble
1a1) for religious reasons
1a2) for political reasons
1b) (Hiphil) to summon an assembly
1b1) for war, judgment
1b2) for religious purposes
Also means: qa.lah (קָלַהּ "to gather" H7035)
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
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).
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
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…
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)
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
שִׁלוֹ (Shiyloh) refers to Shiloh, a significant location in ancient Palestine, known as a place of rest. It served as a temporary home for the Ark of the Covenant and the Tabernacle, and is associated with the upbringing of the prophet Samuel. The name is linked to the Hebrew root meaning 'rest' and is also connected to the term for a Shilonite, שִׁילֹנִי.
שִׁלוֹ, שִׁילוֹ, שִׁלֹה n.pr.loc. NNE. of Bethel
base
H7887 שִׁלוֹ, שִׁילוֹ, שִׁלֹה, שִׁילֹה
7887 Shiyloh shee-lo'
or Shiloh {shee-lo'}; or Shiylow {shee-lo'}; or Shilow
{shee-lo'}; from the same as 7886; Shiloh, a place in
Palestine:--Shiloh.
see HEBREW for 07886
שִׁלוֹ (shi.loh) — Shiloh.
Shiloh = "place of rest"
a city in Ephraim and temporary home of the Ark of the Covenant and the Tabernacle, the place where Samuel grew up
Also named: shi.lo.ni (שִׁילֹנִי "Shilonite" H7888)
N-proper — Noun properHNpl
Shiloh
Generally understood as denoting the Messiah, “the peaceful one,” as the word signifies (Gen. 49:10). The Vulgate Version translates the word, “he who is to be sent,” in allusion to the Messiah; the Revised Version, margin, “till he come to Shiloh;” and the LXX., “until that which is his shall come to Shiloh.” It is most simple and natural to render the expression, as in the Authorized Version, “till Shiloh come,” interpreting it as a proper name (comp. Isa. 9:6).
Shiloh, a place of rest, a city of Ephraim, “on the north side of Bethel,” from which it is distant 10 miles (Judg. 21:19); the modern Seilun (the Arabic for Shiloh), a “mass of shapeless ruins.” Here the tabernacle was set up after the…
(place of rest), a city of Ephraim. In (Judges 21:19) it is said that Shiloh is "on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem and on the south of Lebonah." In agreement with this the traveller of our own city, going north from Jerusalem, lodges the first night at Beitin , the ancient Bethel; the next day, at the distance of a few hours, turns aside to the right, in order to visit Seilun , the Arabic for Shiloh; and then passing through the narrow wady which brings him to the main road, leaves el-Lebban , the Lebonah of Scripture, on the left, as he pursues "the highway" to Nublus , the ancient Shechem. [SHECHEM] Shiloh was one of the earliest and most sacred of the Hebrew sanctuaries. The ark of the covenant, which had been kept at Gilgal during the progress of the conquest, (
1. This term is used, Ge 49:10, to denote the Messiah, the coming of whom Jacob foretells in these words: "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be;" that is, until the time of Christ, Judah’s self-governments as a tribe should not ceases. It must be admitted, however, that the literal signification of the word is not well ascertained. Some translate, "The scepter shall not depart from Judah till he comes to whom it belongs." Others, with more probability, till the coming of the Peacemaker, or of the One desired.
2. A famous city of Ephraim, about ten miles south of Shechem, and twenty-four north of Jerusalem. Here Joshua assembled the people to make the second distribution of the Land of Promise; and her the tabernacle of the…
sent
Shiloh (name of a city)
peace; abundance
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
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
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; properly, an appointment, i.e.
a fixed time or season; specifically, a festival;
conventionally a year; by implication, an assembly (as
convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a
signal (as appointed beforehand):--appointed (sign, time),
(place of, solemn) assembly, congregation, (set, solemn)
feast, (appointed, due) season, solemn(-ity), synogogue, (set)
time (appointed).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
N-ms — Noun common · masculine singular absoluteHNcmsa
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Conj | Art | N-cs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
כָּבַשׁ (kabash) is a Hebrew verb meaning to subdue or bring into bondage. It encompasses a range of actions including conquering, dominating, and forcing others into subjection. The verb appears in various forms, indicating different nuances of subjugation, such as being subdued or actively subduing. The entries do not present any significant disagreements.
[כָּבַשׁ] vb. subdue, bring into bondage
Qal
bring into bondage
(late) subdue, force, a woman
subdue, dominate, the earth
Niph. pass.
Pi. (of conquest)
Hiph. bring into bondage
base
H3533 כָּבַשׁ subdue, bring into bondage
3533 kabash kaw-bash'
a primitive root; to tread down; hence, negatively, to
disregard; positively, to conquer, subjugate, violate:--bring
into bondage, force, keep under, subdue, bring into
subjection.
כָּבַשׁ (ka.vash) — to subdue.
1) to subject, subdue, force, keep under, bring into bondage
1a) (Qal)
1a1) to bring into bondage, make subservient
1a2) to subdue, force, violate
1a3) to subdue, dominate, tread down
1b) (Niphal) to be subdued
1c) (Piel) to subdue
1d) (Hiphil) to bring into bondage
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp