Joshua 19:27 — Word Study
WLCוְשָׁ֨ב מִזְרַ֣ח הַשֶּׁמֶשׁ֮ בֵּ֣ית דָּגֹן֒ וּפָגַ֣ע בִּ֠זְבֻלוּן וּבְגֵ֨י יִפְתַּח־ אֵ֥ל צָפ֛וֹנָה בֵּ֥ית הָעֵ֖מֶק וּנְעִיאֵ֑ל וְיָצָ֥א אֶל־ כָּב֖וּל מִשְּׂמֹֽאל׃
BSAthen turnedshûwb■ [toward the sunrising, to the east] eastwardmizrâch towardBêyth-Dâgôwn Beth-dagonBêyth-Dâgôwn [house of Dagon, a place of idolatry] touchedpâgaʻ■ [reached, met] ZebulunZᵉbûwlûwn [a tribe of Israel, descended from Jacob] and the Valleygayʼ [a low area of land between hills, a gorge] of Iphtah-elYiphtach-ʼêl [God opens, a place of divine provision] and went northtsâphôwn [in a northerly direction, to the Zaphon] to Beth-emekBêyth hâ-ʻÊmeq [house of the valley, a place of lowland] and NeielNᵉʻîyʼêl△ [a place of habitation, a town] passingyâtsâʼ■ [going out, coming forth] CabulKâbûwl [a bound or restricted area, a limited place] on the leftsᵉmôʼwl [on the north side, to the left hand]
| Greek | English | Parsing |
|---|---|---|
| וְשָׁ֨ב | and it turns back | Verb, Qal, sequential perfect third person masculine singular |
| מִזְרַ֣ח | [the] rising of | Noun common, masculine singular construct |
| הַשֶּׁמֶשׁ֮ | the sun | Particle, noun common both singular absolute |
| בֵּ֣ית | Beth | Noun proper |
| דָּגֹן֒ | Dagon | Noun proper |
| וּפָגַ֣ע | and it touches | Verb, Qal, sequential perfect third person masculine singular |
| בִּ֠זְבֻלוּן | Zebulun | Preposition, noun proper masculine |
| וּבְגֵ֨י | and [the] valley of | Conjunction, preposition, noun common both singular construct |
| יִפְתַּח־ | Iphtah | Noun proper |
| אֵ֥ל | El | Noun proper |
| צָפ֛וֹנָה | north -ward | Noun common feminine singular absolute, suffix |
| בֵּ֥ית | Beth | Noun proper |
| הָעֵ֖מֶק | Emek | Noun proper |
| וּנְעִיאֵ֑ל | and Neiel | Conjunction, noun proper |
| וְיָצָ֥א | and it goes out | Verb, Qal, sequential perfect third person masculine singular |
| אֶל־ | to | Preposition |
| כָּב֖וּל | Cabul | Noun proper |
| מִשְּׂמֹֽאל׃ | from [the] left | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | then turned eastward toward Beth-dagon, touched Zebulun and the Valley of Iphtah-el, and went north to Beth-emek and Neiel, passing Cabul on the left. |
| KJV | And turneth toward the sunrising to Beth-dagon, and reacheth to Zebulun, and to the valley of Jiphthah-el toward the north side of Beth-emek, and Neiel, and goeth out to Cabul on the left hand, |
| ASV | and it turned toward the sunrising to Beth-dagon, and reached to Zebulun, and to the valley of Iphtah-el northward to Beth-emek and Neiel; and it went out to Cabul on the left hand, |
| YLT | and hath turned back, at the sun-rising, [to] Beth-Dagon, and come against Zebulun, and against the valley of Jiphthah-El toward the north of Beth-Emek, and Neiel, and hath gone out unto Cabul on the left, |
| WEB | It turned toward the sunrise to Beth Dagon, and reached to Zebulun, and to the valley of Iphtah El northward to Beth Emek and Neiel. It went out to Cabul on the left hand, |
| BBE | Turning to the east to Beth-dagon and stretching to Zebulun and the valley of Iphtah-el as far as Beth-emek and Neiel to the north; on the left it goes as far as Cabul |
Where they part company is in the choice of words related to the border's movement and locations.
The sentence structure includes a main clause followed by several subordinate phrases that detail the locations and directions.
7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbשׁוּב
The sentence as the grammar sees it Open the tree ›
1 of 18 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 19:27
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 Boundaries of Zebulungenerated
Joshua 19:27 describes the borders of the tribe of Zebulun, detailing how the territory extends and interacts with neighboring regions. This verse is part of a larger narrative that outlines the division of land among the tribes of Israel, emphasizing the geographical features and significant locations that define their inheritance. The mention of cities and valleys illustrates the landscape that the Israelites encountered as they settled in the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 5:2 | carried it into the temple of Dagon, and set it beside his statue. |
| 2 | 1 Kings 9:13 | “What are these towns you have given me, my brother?” asked Hiram, and he called them the Land of Cabul, as they are called to this day. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שׁוּב, ve.Shavgenerated
The Hebrew word שׁוּב (shuwb) means to return or turn back, and it can describe both a physical turning and a figurative return, such as repentance. In this verse, it indicates the direction the border takes, emphasizing a journey toward the east.
The verb is in the sequential perfect tense, indicating a completed action. This highlights the movement of the border as it 'turns back' toward the east, which is significant in the context of the territorial descriptions in the chapter.
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 verse contains multiple clauses, with the main action centered around the finite verb שׁוּב, turned. The sentence structure emphasizes the sequential nature of the border's movement, first turning eastward and then touching various locations.
The syntax tree reveals that the verbs govern the narrative flow, with prepositional phrases detailing the specific locations and directions. This structure helps to visualize the geographical relationships between the tribes and their territories.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שׁוּב is rendered as ἐπιστρέψει, which carries the meaning of 'turning back' or 'returning.' This choice reflects a similar understanding of directional movement but may imply a more active sense of returning.
The Greek translation emphasizes the action of turning, aligning with the Hebrew context while adapting to the linguistic style of the Septuagint.
In plain words — the whole versegenerated
Joshua 19:27 describes how the border of Zebulun turns eastward toward Beth-dagon and touches various locations, including Zebulun and the Valley of Iphtah-el, before moving north to Beth-emek and Neiel, passing Cabul on the left. This verse is part of the detailed account of the land distribution among the tribes of Israel.
Frequently Asked Questionsgenerated
Beth-dagon means 'house of Dagon' and refers to a location associated with the worship of the pagan deity Dagon.
Iphtah-el means 'God opens' and signifies a place of divine provision, indicating the importance of God's guidance in the territory.
The border's movement illustrates the relationship between different tribes and their territories, highlighting the physical landscape of hills, valleys, and towns.
Cabul is described as a 'bound or restricted area,' indicating its limited value or significance in the allocation of land.
Reflection Questionsgenerated
- What geographical features are significant in your own life or community?
- How can understanding the boundaries of Zebulun enhance your understanding of God's provision?
- In what ways do you see divine guidance in the directions you take in life?
- How can you apply the lessons from the land allocations to your own journey of faith?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Joshua 19:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd turneth towards the sunrising,.... Or eastward, to Bethdagon; there was a city of this name in the tribe of Judah, [See comments on Joshua 15:41].
Read John Gill on Joshua 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd turneth toward the sunrising to Bethdagon, and reacheth to Zebulun, and to the valley of Jiphthah-el toward the north side of Bethemek, and Neiel, and goeth out to Cabul on the left hand, To the
Read Robert Jamieson on Joshua 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither, 1. That country called Cabul, wherein were twenty cities, of which . But this is not probable, because that was not within nor belonging to any particular tribe; for then Solomon could not have alienated it from them, and given it unto Hiram, whereas this did belong to Asher. Or 2. A certain city so called. On the left hand, i.e. on the north, which, when men look towards the east, as is usual, is on their left hand.
Read Matthew Poole on Joshua 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Their border.—The border of Asher on the west is the Mediterranean. On the east of Asher lies the tribe of Naphtali, but most of the towns named in these verses lie well within the territory of Asher. The northern end of the territory of this tribe lies beyond the limits of the Ordnance Survey, for it reaches “unto great Zidon” (Joshua 19:28). The southern boundary is said to be Carmel (Joshua 19:26), but no town is identified south of Cabul (Kabϋl, south-east of Akkah, sheet 5). The towns identified are as follows:— (25) El B’aneh, EL-Yasif or Kefr Yasif (sheet 3). (26) Khurbet-el-Amϋd, and M’aξsleh (? Kh.-Muslih) (sheet 3). Shihor-libnath (river of glass), the river Belus (sheet 5).…
Read Charles John Ellicott on Joshua 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Cabul on the left hand] That is, to the north of Cabul, for so the left hand, when referring to place, is understood among the Hebrews. We must not confound this town or Cabul with the twenty cities given by Solomon to Hiram, with which he was displeased, and which in contempt he called the land of Cabul, the dirty or paltry land, 1Kg 9:11-13: there was evidently a town of this name, widely different from the land so called, long before the time of Solomon, and therefore this cannot be adduced as an argument that the book of Joshua was written after the days of David. The town in question is supposed to be the same which Josephus in his Life calls χωβουλω Choboulo, and which he…
Read AdamClarke on Joshua 19 →CambridgeThe Cambridge Bible for Schools and Colleges27. and turneth toward the sunrising] From the Shihor-libnath, the border, still keeping to the south of Carmel, turned in an easterly direction towards Beth-dagon, of which we know as little as of the Beth-dagon of Judah, above, Joshua 15:41. and reacheth to Zebulun] Thence it trended in a north-easterly direction, and “touched the border of Zebulun,” and the valley, or ravine, of Jiphthah-el, where, according to Joshua 19:14, were “the outgoings” of the north-western boundary of the latter tribe; and passed on north of Beth-emek and Neiel (which has been identified with Mi’ar), “and went out to Cabul on the left hand,” i.e. on the north side of it. Cabul] it is thought, may be considered…
Read Cambridge on Joshua 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. Beth-dagon, house of Dagon, must be distinguished from that in Joshua 15:41. It was probably a Philistine colony, and situated somewhere east or northeast of Tantura. Zebulun is not a city, but the tribe.
Read Daniel Denison Whedon on Joshua 19 →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 turned eastward toward Beth-dagon, touched Zebulun and the Valley of Iphtah-el, and went north to Beth-emek and Neiel, passing Cabul on the left.
It turned toward the sunrise to Beth Dagon, and reached to Zebulun, and to the valley of Iphtah El northward to Beth Emek and Neiel. It went out to Cabul on the left hand,
then turned eastward toward Beth-dagon, touched Zebulun and the Valley of Iphtah-el, and went north to Beth-emek and Neiel, passing Cabul on the left.
It turned eastward toward Beth Dagon, touched Zebulun and the Valley of Iphtah El to the north, as well as the Valley of Emek and Neiel, and extended to Cabul on the north
Tyndale line
And turneth toward the sunrising to Beth-dagon, and reacheth to Zebulun, and to the valley of Jiphthah-el toward the north side of Beth-emek, and Neiel, and goeth out to Cabul on the left hand,
and it turned toward the sunrising to Beth-dagon, and reached to Zebulun, and to the valley of Iphtah-el northward to Beth-emek and Neiel; and it went out to Cabul on the left hand,
and it turned toward the sunrising to Beth-dagon, and reached to Zebulun, and to the valley of Iphtah-el northward to Beth-emek and Neiel; and it went out to Cabul on the left hand,
And turneth towards the sun-rising to Beth-dagon, and reacheth to Zebulun, and to the valley of Jiphthah-el towards the north side of Beth-emek, and Neiel, and goeth out to Cabul on the left hand,
And turneth towarde the sunne rising to Beth-dagon, and commeth to Zebulun, and to the valley of Iiphtah-el, toward the Northside of Beth-emek, and Neiel, and goeth out on the left side of Cabul,
Strictly literal
and turned towards the sun-rising to Beth-Dagon, and reached to Zebulun, and to the valley of Jiphthah-el northward [to] Beth-emek and Neiel, and went out to Cabul on the left,
and hath turned back, at the sun-rising, [to] Beth-Dagon, and come against Zebulun, and against the valley of Jiphthah-El toward the north of Beth-Emek, and Neiel, and hath gone out unto Cabul on the left,
and has turned back, at the sun-rising, [to] Beth-Dagon, and come against Zebulun, and against the Valley of Jiphthah-El toward the north of Beth-Emek, and Neiel, and has gone out to Cabul on the left,
And it turned toward the rising of the sun to Beth-dagon, and touched on Zebulun, and on the valley of Yiphthach-el at the north, on Beth-ha'emek, and Ne'iel, and went out to Cabul on the left,
Then it turned eastward to Beth Dagon and went as far as Zebulun, and then to the Valley of Iphtah El, northward to Beth Emek and Neiel. Then it continued on to Kabul toward the north.
From the Latin
And it returneth towards the east to Bethdagon: and passeth along to Zabulon and to the valley of Jephthael towards the north to Bethemec and Nehiel. And it goeth out to the left side of Cabul,
Simplified
Then it turned east towards Beth-dagon, reaching the land of Zebulun and the valley of Iphtah-el. From there it headed north to Beth-emek and Neiel, and continued north to Cabul, and on through to
Turning to the east to Beth-dagon and stretching to Zebulun and the valley of Iphtah-el as far as Beth-emek and Neiel to the north; on the left it goes as far as Cabul
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 provides the primary wording for this verse, while the Septuagint shows limited correspondence, indicating that only a few words match directly. This suggests some variation in translation approach, though the overall meaning remains intact.
וְשָׁ֨ב מִזְרַ֣ח הַשֶּׁמֶשׁ֮ בֵּ֣ית דָּגֹן֒ וּפָגַ֣ע בִּ֠זְבֻלוּן וּבְגֵ֨י יִפְתַּח־ אֵ֥ל צָפ֛וֹנָה בֵּ֥ית הָעֵ֖מֶק וּנְעִיאֵ֑ל וְיָצָ֥א אֶל־ כָּב֖וּל מִשְּׂמֹֽאל׃
6 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.
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 19:27
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
מִזְרָח (mizrach) means 'place of sunrise' or simply 'east.' It is derived from the root meaning 'to rise' and refers to the direction of the sunrise. The entries consistently highlight its use to denote the east, both as a cardinal direction and in relation to the rising sun.
מִזְרָח n.[m.] place of sunrise, east
base
H4217 מִזְרָח place of sunrise, east
4217 mizrach miz-rawkh'
from 2224; sunrise, i.e. the east:--east (side, -ward),
(sun-)rising (of the sun).
see HEBREW for 02224
מִזְרָח (miz.rach) — East (Gate).
This name means place of sunrise, east
מִזְרָח (miz.rach) — east.
1) place of sunrise, east
1a) sunrise, east (with 'sun')
1b) the east (without 'sun')
1b1) to or toward the place of sunrise
1b2) to the east, eastward
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…
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
HTd/Ncbsa — Particle · noun common both singular absoluteHTd/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
בֵּית־דָּגוֹן (Beyth-Dagown) means 'house of Dagon' and refers to two locations in ancient Palestine, one in Judah and one in Asher. The term is composed of the words for 'house' (בַּיִת) and 'Dagon,' a deity. The entries consistently highlight its significance as a temple site dedicated to Dagon.
בֵּית־דָּגוֹן, בֵּית דָּגֹן n.pr.loc.
in Judah (house, i.e. temple of Dagon)
in Asher
base
H1016 בֵּית־דָּגוֹן, בֵּית דָּגֹן
1016 Beyth-Dagown bayth-daw-gohn'
from 1004 and 1712; house of Dagon; Beth-Dagon, the name of
two places in Palestine:--Beth-dagon.
see HEBREW for 01004
see HEBREW for 01712
בֵּית־דָּגוֹן (bet-da.gon) — Beth-dagon.
§ Beth-dagon = "house of Dagon"
the temple of Dagon in Judah
בֵּית־דָּגוֹן (bet-da.gon) — Beth-dagon.
§ Beth-dagon = "house of Dagon"
the temple of Dagon in Asher
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית־דָּגוֹן (Beyth-Dagown) means 'house of Dagon' and refers to two locations in ancient Palestine, one in Judah and one in Asher. The term is composed of the words for 'house' (בַּיִת) and 'Dagon,' a deity. The entries consistently highlight its significance as a temple site dedicated to Dagon.
בֵּית־דָּגוֹן, בֵּית דָּגֹן n.pr.loc.
in Judah (house, i.e. temple of Dagon)
in Asher
base
H1016 בֵּית־דָּגוֹן, בֵּית דָּגֹן
1016 Beyth-Dagown bayth-daw-gohn'
from 1004 and 1712; house of Dagon; Beth-Dagon, the name of
two places in Palestine:--Beth-dagon.
see HEBREW for 01004
see HEBREW for 01712
בֵּית־דָּגוֹן (bet-da.gon) — Beth-dagon.
§ Beth-dagon = "house of Dagon"
the temple of Dagon in Judah
בֵּית־דָּגוֹן (bet-da.gon) — Beth-dagon.
§ Beth-dagon = "house of Dagon"
the temple of Dagon in Asher
N-proper — Noun properHNpl
da'-gon (daghon; apparently derived from dagh, "fish"): Name of the god of the Philistines (according to Jerome on Isa 46:1 of the Philistines generally); in the Bible, Dagon is associated with Gaza (Jud 16) but elsewhere with Ashdod (compare 1Sa 5 and 1 Macc 10:83 f; 11:4); in 1Ch 10:10 there is probably an error (compare the passage 1Sa 31:10). The god had his temple ("the house of Dagon") and his priests. When the ark was captured by the Philistines, it was conducted to Ashdod where it was placed in the house of Dagon by the side of the idol. But on the morrow it was found that the idol lay prostrate before the ark of the Lord. It was restored to its place; but on the following day Dagon again lay on the ground before the…
Dagon
Little fish; diminutive from dag = a fish, the fish-god; the national god of the Philistines (Judg. 16:23). This idol had the body of a fish with the head and hands of a man. It was an Assyrio-Babylonian deity, the worship of which was introduced among the Philistines through Chaldea. The most famous of the temples of Dagon were at Gaza (Judg. 16:23-30) and Ashdod (1 Sam. 5:1-7). (See FISH.)
(a fish), apparently the masculine, (1 Samuel 5:3,4) correlative of Atargatis, was the national god of the Philistines. The most famous temples of Dagon were at Gaza, (Judges 16:21-30) and Ashdod. (1 Samuel 5:5,6; 1 Chronicles 10:10) The latter temple was destroyed by Jonathan in the Maccabaean wars. Traces of the worship of Dagon likewise appear in the names Caphar-dagon (near Jamnia) and Beth-dagon in Judah, (Joshua 15:41) and Asher. (Joshua 19:27) Dagon was represented with the face and hands of a man and the tail of a fish. (
Fish-god, a national idol of the Philistines, with temples at Gaza, Ashdid, etc., 1Ch 10:10. The temple at Gaza was destroyed by Samson, Jud 16:21-30. In that at Ashdod, Dagon twice miraculously fell down before the ark of God; and in the second fall his head and hands were broken off, leaving only the body, which was in the form of a large fish, 1Sa 5:1-9. See Jos 15:41; 19:27. There were other idols of like form among the ancients, particularly the goddess Derceto of Atergatis; and a similar form or "incarnation" of Vishnu is at this day much worshipped in India, and like Dagon is destined to be prostrated in the dust before the true God.
פָּגַע (paga`) is a Hebrew verb meaning to meet or encounter, which can occur in various contexts such as kindness, hostility, or requests. It is built from a primitive root and includes nuances like making intercession or striking a boundary. The word appears in different forms, including Qal and Hiphil, indicating both simple and causative actions.
פָּגַע vb. meet, encounter, reach
Qal
meet, light upon
meet, with kindness
encounter with hostility, fall upon
encounter with request, entreat
strike, touch, of boundary
Hiph.
cause to light upon
cause one (acc.) to entreat
make entreaty; more gen. interpose
encounter with request, entreat
make attack
base
H6293 פָּגַע meet, encounter, reach .. meet, light upon
. meet, with kindness
. encounter with hostility, fall upon
. encounter with request, entreat
. strike, touch, of boundary
. . cause to light upon
. cause one (acc.) to entreat
. make entreaty; more gen. interpose
. encounter with request, entreat
. make attack
6293 paga` paw-gah'
a primitive root; to impinge, by accident or violence, or
(figuratively) by importunity:--come (betwixt), cause to
entreat, fall (upon), make intercession, intercessor, intreat,
lay, light (upon), meet (together), pray, reach, run.
פָּגַע (pa.ga) — to fall on.
1) to encounter, meet, reach, entreat, make intercession
1a) (Qal)
1a1) to meet, light upon, join
1a2) to meet (of kindness)
1a3) to encounter, fall upon (of hostility)
1a4) to encounter, entreat (of request)
1a5) to strike, touch (of boundary)
1b) (Hiphil)
1b1) to cause to light upon
1b2) to cause to entreat
1b3) to make entreaty, interpose
1b4) to make attack
1b5) to reach the mark
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
זְבוּלֻן (Zebulun) refers to the sixth son of Jacob and Leah, as well as his tribe and territory. The name is linked to the concept of habitation and is first mentioned in Genesis 30:20. The entries consistently identify Zebulun as a significant figure in the genealogies of Israel.
זְבוּלֻן, זְלֻבוּן n.pr.m. Zebulun
sixth son of Jacob and Leah
the tribe of Zebulun
territory of the tribe
base
H2074 זְבוּלֻן, זְלֻבוּן Zebulun
2074 Zbuwluwn zeb-oo-loon'
or Zbuluwn {zeb-oo-loon'}; or Zbuwlun {zeb-oo-loon'}; from
2082; habitation; Zebulon, a son of Jacob; also his territory
and tribe:--Zebulun.
see HEBREW for 02082
זְבוּלֻן (ze.vu.lun) — Zebulun.
A man of the tribe of Zebulun living at the time of the Patriarchs, first mentioned at Gen.30.20;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Sered (H5624), Elon (H0356H) and Jahleel (H3177)
§ Zebulun = "exalted"
1) the 10th of the sons of Jacob, 6th and last of Leah; progenitor of Zebulun
2) the tribe descended from Zebulun
3) the land allocated to the tribe of Zebulun
Prep | N-proper — Preposition · noun proper masculineHR/Npm
zeb'-u-lun (zebhulun, also written zebuwlun and zebuluwn; the first form occurs only in Jud 1:30; the other two are frequent, and are used interchangeably; Zaboulon): In Ge 30:20 Leah exclaims, "God hath endowed me with a good dowry," which suggests a derivation of Zebulun from zabhadh, "to bestow," the (d) being replaced by (l). Again she says, "Now will my husband dwell with me (or "honor me"): and she called his name Zebulun"; the derivation being from zabhal, "to exalt" or "honor" (OHL, under the word).
Zebulun was the 10th son of Jacob, the 6th borne to him by Leah in Paddan-aram. Nothing is known of this patriarch's life, save in so far as it coincides with that of his brethren. Targum Pseudo-Jonathan says that he first of the five brethren was presented to Pharaoh by…
Zebulun
Dwelling, the sixth and youngest son of Jacob and Leah (Gen. 30:20). Little is known of his personal history. He had three sons (46:14).
(a habitation), the tenth of the sons of Jacob, according to the order in which their births are enumerated, the sixth and last of Leah. (Genesis 30:20; 35:23; 46:14; 1 Chronicles 2:1) His birth is mentioned in (Genesis 30:19,20) Of the individual Zebulun nothing is recorded. The list of Genesis46 ascribes to him three sons, founders of the chief families of the tribe (comp.) (Numbers 26:26) at the time of the migration to Egypt. The tribe is not recorded to have taken part, for evil or good, in any of the events of the wandering or the conquest. The statement of Josephus is probably in the main correct, that it reached on the one side to the Lake of Gennesareth and on the…
1. Or ZABULON, Re 7:8, the sixth son of Jacob and Leah, born in Mesopotamia, Ge 30:20. Moses gives us few particulars respecting him. His tribe was respectable for numbers, Nu 1:30 26:26; and its portion in the Holy Land accorded with the prediction of Jacob, Ge 49:13, extending from the Mediterranean sea at Carmel to the sea of Gemnesaret, between Issachar on the south, and Naphtali and Asher on the north and north-west, Jos 19:10. His posterity are often mentioned in connection with Issachar, his nearest brother, De 33:18. They were entangled with the Phoenicians…
גַּיְא (gay) means 'valley' and specifically refers to a steep, narrow gorge. It is likely derived from a root meaning related to height. The term appears in various combinations with names of locations, indicating specific valleys, such as Topheth and Zeboim. There are no significant disagreements among the lexicons regarding its meaning.
גַּיְא n.m. valley
base
H1516 גַּיְא valley
1516 gay' gah'-ee
or (shortened) gay {gah'-ee}; probably (by transmutation)
from the same root as 1466 (abbreviated); a gorge (from its
lofty sides; hence, narrow, but not a gully or
winter-torrent):--valley.
see HEBREW for 01466
גַּיְא (gay) — Valley.
valley, a steep valley, narrow gorge
Another name of to.phet (תֹּ֫פֶת "Topheth" H8612)
גַּיְא (gay) — (Iphtahel) Valley.
valley, a steep valley, narrow gorge
Combined with yiph.tach-el (יִפְתַּח־אֵל " of Iphtahel" H3317)
גַּיְא (gay) — (Zeboim) Valley.
valley, a steep valley, narrow gorge
Combined with tse.vo.im (צְבֹעִים " of Zeboim" H6650H)
גַּיְא (gay) — (Salt) Valley.
valley, a steep valley, narrow gorge
Combined with me.lach (מֶ֫לַח " of Salt" H4417H)
גַּיְא (gay) — Ge.
§ valley, a steep valley, narrow gorge
גַּיְא (gay) — (Zephathah) Valley.
valley, a steep valley, narrow gorge
Combined with tse.pha.tah (צְפַ֫תָה "Zephathah" H6859)
גַּיְא (gay) — Valley (Gate).
§ valley, a steep valley, narrow gorge
גַּיְא (gay) — (Hamon-gog) Valley.
valley, a steep valley, narrow gorge
Conj | Prep | N-cs — Conjunction · preposition · noun common both singular constructHC/R/Ncbsc
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…
יִפְתַּח־אֵל n.pr.loc. (God openeth);—valley betw. Zebulun and Asher
base
H3317 יִפְתַּח־אֵל
3317 Yiphtach-'el yif-tach-ale'
from 6605 and 410; God will open; Jiphtach-el, a place in
Palestine:--Jiphthah-el.
see HEBREW for 06605
see HEBREW for 0410
יִפְתַּח־אֵל (yiph.tach-el) — (Valley of) Iphtahel.
Combined with gay (גַּיְא " Valley" H1516H)
§ Jiphthah-el = "God opens"
a valley between Zebulun and Asher; location uncertain
N-proper — Noun properHNpl
if'-ta (yiphtach; the King James Version Jiphtah): An unidentified town in the Shephelah of Judah, named with Libnab, Ether and Ashan (Jos 15:43).
יִפְתַּח־אֵל n.pr.loc. (God openeth);—valley betw. Zebulun and Asher
base
H3317 יִפְתַּח־אֵל
3317 Yiphtach-'el yif-tach-ale'
from 6605 and 410; God will open; Jiphtach-el, a place in
Palestine:--Jiphthah-el.
see HEBREW for 06605
see HEBREW for 0410
יִפְתַּח־אֵל (yiph.tach-el) — (Valley of) Iphtahel.
Combined with gay (גַּיְא " Valley" H1516H)
§ Jiphthah-el = "God opens"
a valley between Zebulun and Asher; location uncertain
HNpl — Noun properHNpl
See GOD, NAMES OF.
Strength, one of the names of God, especially in poetry,
Ge 33:18-20. It is very often found in proper names, as Bethel, Daniel, Elijah, etc. Eloi, like Eli, means, My God.
צָפוֹן (tsaphown) means 'north' and is derived from a root meaning 'hidden' or 'dark.' It is used specifically to refer to the northern direction, often associated with gloominess and the unknown. The term also appears in the context of a name, 'Zaphon,' which similarly denotes the north.
צָפוֹן 153 n.f. north (as the hidden, dark)
base
H6828 צָפוֹן north
6828 tsaphown tsaw-fone'
or tsaphon {tsaw-fone'}; from 6845; properly, hidden, i.e.
dark; used only of the north as a quarter (gloomy and
unknown):--north(-ern, side, -ward, wind).
see HEBREW for 06845
צָפוֹן (tsa.phon) — north.
1) north (of direction), northward
1a) north
1b) northward
צָפוֹן (tsa.phon) — Zaphon.
This name means north
Also named: tsa.phon (צָפוֹן "Zaphon" H6829)
N-fs | Suff — Noun common feminine singular absolute · suffixHNcfsa/Sd
word: "Ward" and "guard" are two different spellings of the same word, and in consequence no clear line can be drawn between them. English Versions of the Bible, however, has used "guard" only in the sense of "a special body of soldiers" (Ge 37:36, etc.), while "ward" is used, not only in this sense (Jer 37:13; contrast 39:9), but also in a variety of others. So a "ward" may mean "any body of men on special duty," as 1Ch 9:23; the King James Version 1Ch 26:16; Ne 12:24,25 (the Revised Version (British and American) "watch"), or the duty itself, as Isa 21:8;
Ward
A prison (Gen. 40:3, 4); a watch-station (Isa. 21:8); a guard (Neh. 13:30).
בֵּית הָעֵ֫מֶק n.pr.loc. on border of Asher (valley-house) Jos 19:27
ref
H1025 בֵּית הָעֵ֫מֶק
1025 Beyth ha-`Emeq bayth haw-Ay'-mek
from 1004 and 6010 with the article interposed; house of the
valley; Beth-ha-Emek, a place in Palestine:--Beth- emek.
see HEBREW for 01004
see HEBREW for 06010
בֵּית הָעֵ֫מֶק (bet ha.e.meq) — Beth-emek.
§ Beth-emek = "house of the valley"
a place on the border of Asher
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית הָעֵ֫מֶק n.pr.loc. on border of Asher (valley-house) Jos 19:27
ref
H1025 בֵּית הָעֵ֫מֶק
1025 Beyth ha-`Emeq bayth haw-Ay'-mek
from 1004 and 6010 with the article interposed; house of the
valley; Beth-ha-Emek, a place in Palestine:--Beth- emek.
see HEBREW for 01004
see HEBREW for 06010
בֵּית הָעֵ֫מֶק (bet ha.e.meq) — Beth-emek.
§ Beth-emek = "house of the valley"
a place on the border of Asher
HNpl — Noun properHNpl
נְעִיאֵל (N`iy'el) refers to a location in Palestine, specifically on the border of the territory of Asher, and means 'moved by God.' It is derived from two Hebrew roots, one meaning 'to move' and the other referring to God. The word appears in Joshua 19:27.
נְעִיאֵל n.pr.loc. on border of Asher Jos 19:27
ref
H5272 נְעִיאֵל
5272 N`iy'el neh-ee-ale'
from 5128 and 410; moved of God; Neiel, a place in
Palestine:--Neiel.
see HEBREW for 05128
see HEBREW for 0410
נְעִיאֵל (ne.i.el) — Neiel.
Neiel = "moved by God"
a place on the border of the territory of Asher
Also named: ne.ah (נֵעָה "Neah" H5269)
Conj | N-proper — Conjunction · noun properHC/Npl
Neiel
Dwelling-place of God, a town in the territory of Asher, near its southern border (Josh. 19:27). It has been identified with the ruin Y’anin, near the outlet of the Wady esh Sha-ghur, less than 2 miles north of Kabul, and 16 miles east of Caesarea.
(moved by God), a place which formed one of the landmarks of the boundary of the tribe of Asher. (Joshua 19:27) only. It occurs between Jiphthahel and Cabul. If the former of these be identified with Jefat , and the latter with Kabul , eight or nine miles east-southeast of Akka , then Neiel may possibly be represented by Mi’ar , a village conspicuously placed on a lofty mountain brow, just halfway between the two.
commotion, or moving, of God
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
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
כָּבוּל (Kabuwl) refers to a location in ancient Palestine, specifically a city on the border of Asher and a district in Galilee. The name is associated with the meaning 'binding.' It appears in the context of a region given by Solomon to Hiram, which was viewed with disdain by Hiram.
כָּבוּל n.pr.loc.
city on border of Asher
district in Galilee containing 20 cities given by Sol. to Hiram
base
H3521 כָּבוּל
3521 Kabuwl kaw-bool'
from the same as 3525 in the sense of limitation; sterile;
Cabul, the name of two places in Palestine:--Cabul.
see HEBREW for 03525
כָּבוּל (ka.vul) — Cabul.
§ Cabul = "binding"
a city on the border of Asher and located approx 10 miles (16 km) east of Akko; modern 'Kabul'
כָּבוּל (ka.vul) — Cabul.
§ Cabul = "binding"
a district in Galilee given by Solomon to Hiram and contemptuously called 'Cabul' by Hiram
N-proper — Noun properHNpl
ka'-bul (kabhul; Codex Vaticanus, Chobamasomel; Codex Alexandrinus, Chabol apo aristeron):
(1) A city on the boundary between Asher and Zebulun (Jos 19:27). It corresponds to the Chabolo of Josephus (Vita, 43, etc.), and is represented by the modern village Kabul, about nine miles Southeast of Acre.
(2) A district probably connected with (1), containing 20 cities, given by Solomon to Hiram king of Tyre (1Ki 9:10 ff).
Cabul
How little! as nothing. (1.) A town on the eastern border of Asher (Josh. 19:27), probably one of the towns given by Solomon to Hiram; the modern Kabul, some 8 miles east of Accho, on the very borders of Galilee.
(2.) A district in the north-west of Galilee, near to Tyre, containing twenty cities given to Hiram by Solomon as a reward for various services rendered to him in building the temple (1 Kings 9:13), and as payment of the six score talents of gold he had borrowed from him. Hiram gave the cities this name because he was not pleased with the gift, the name signifying “good for nothing.” Hiram seems afterwards to have restored these cities to Solomon (2 Chr. 8:2).
One of the landmarks on the boundary of Asher, (Joshua 19:27) now Kabul , 9 or 10 miles east of Accho . Name of the land given to Hiram by Solomon. (1 Kings 9:10-13)
שְׂמֹאל (semol) means 'left' and can refer to the left hand or side. It also denotes the direction north when facing east. The word is derived from the idea of darkness or being enveloped, suggesting a connection to the north. The entries consistently highlight these meanings without significant disagreement.
שְׂמֹאל, שְׂמֹאול 54 n.[m.] the left (√ dub.)
left, region on the left
left hand
= north (on left of one facing east)
base
H8040 שְׂמֹאל, שְׂמֹאול the left (√ dub.) . left, region on the left
. left hand
. = north (on left of one facing east)
8040 smo'wl sem-ole'
or smosl {sem-ole'}; a primitive word (rather perhaps from
the same as 8071 (by insertion of the aleph) through the idea
of wrapping up); properly, dark (as enveloped), i.e. the
north; hence (by orientation), the left hand:--left (hand,
side).
see HEBREW for 08071
שְׂמֹאל (se.mo.l) — left.
1) the left, the left hand, the left side
1a) left
1b) left hand
1c) north (as one faces east)
שְׂמֹאל (se.mo.l) — left: north.
1) the left, the left hand, the left side
1a) left
1b) left hand
1c) north (as one faces east)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…