Joshua 22:1 — Word Study
WLCאָ֚ז יִקְרָ֣א יְהוֹשֻׁ֔עַ לָרֽאוּבֵנִ֖י וְלַגָּדִ֑י וְלַחֲצִ֖י מַטֵּ֥ה מְנַשֶּֽׁה׃
BSAThenʼâz [at that time, afterwards] JoshuaYᵉhôwshûwaʻ [leader of the Israelites, successor of Moses] summonedqârâʼ▸ [called, gathered] the ReubenitesRᵉʼûwbênîy [descendants of Reuben, son of Israel] the GaditesGâdîy [tribe of Gad, one of the twelve sons of Israel] and the half-tribechêtsîy [a part of, a division] of ManassehMᵉnashsheh [a tribe of Israel, named after Joseph's son]
| Greek | English | Parsing |
|---|---|---|
| אָ֚ז | then | Adverb |
| יִקְרָ֣א | he summoned | Verb, Qal, imperfect third person masculine singular |
| יְהוֹשֻׁ֔עַ | Joshua | Noun proper masculine |
| לָרֽאוּבֵנִ֖י | the Reubenite[s] | Preposition, noun gentilic masculine singular absolute |
| וְלַגָּדִ֑י | and the Gadite[s] | Conjunction, preposition, noun gentilic masculine singular absolute |
| וְלַחֲצִ֖י | and [the] half of | Conjunction, preposition, noun common masculine singular construct |
| מַטֵּ֥ה | [the] tribe of | Noun common, masculine singular construct |
| מְנַשֶּֽׁה׃ | Manasseh | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Joshua summoned the Reubenites, the Gadites, and the half-tribe of Manasseh |
| KJV | Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, |
| ASV | Then Joshua called the Reubenites, and the Gadites, and the half-tribe of Manasseh, |
| YLT | Then Joshua calleth for the Reubenite, and for the Gadite, and for the half of the tribe of Manasseh, |
| WEB | Then Joshua called the Reubenites, the Gadites, and the half-tribe of Manasseh, |
| BBE | Then Joshua sent for the Reubenites and the Gadites and the half-tribe of Manasseh, |
Where they part company is אָ֚ז — see How Translations Differ.
One main verb with a noun phrase detailing the subjects of the summoning.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיְהֹושֻׁעַ
verbקָרָא
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 22:1
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 — Joshua Addresses the Tribesgenerated
Joshua 22:1 describes a moment when Joshua, the leader of the Israelites, gathers the Reubenites, Gadites, and half-tribe of Manasseh after their successful campaigns in Canaan. This gathering is significant as it sets the stage for Joshua to address their commitment and the fulfillment of God's promises. The following verses reveal Joshua's commendation of their loyalty and the instructions for their return home, highlighting their role in the Israelite community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 32:18–33 | We will not return to our homes until every Israelite has taken possession of his inheritance. |
| 2 | Deuteronomy 29:7–8 | When you reached this place, Sihon king of Heshbon and Og king of Bashan came out against us in battle, but we defeated them. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יִקְרָ֣א, yik.Ra'generated
The verb יִקְרָא (yik.Ra') is a Qal imperfect form of the root קָרָא (qara'), meaning 'to call' or 'to summon.' This form indicates an action that is ongoing or future, suggesting Joshua's authoritative role in calling the tribes together.
This word encompasses various actions, such as calling out, proclaiming, or reading aloud. In this context, it emphasizes Joshua's leadership and the importance of the gathering, as he calls the tribes to attention for a significant discussion.
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. The BSB uses summoned, which aligns with the KJV and ASV, both of which also use the term called.
Where others part company with the BSB is in the rendering of אָ֚ז — then (BSB, KJV, ASV) versus at that time (ULB). This shows a slight variation in emphasis but does not change the fundamental meaning.
Sentence Structuregenerated
The main verb יִקְרָ֣א (he summoned) governs the entire clause, with several noun phrases detailing who was summoned. The structure is straightforward, with Joshua as the subject performing the action of summoning.
The Hebrew word order places emphasis on the action of summoning, highlighting Joshua's authority and the importance of the gathering of the tribes.
Septuagint Backgroundgenerated
The Septuagint translates יִקְרָ֣א as συνεκάλεσεν (sune-kalēsen), meaning 'he called together.' This choice reflects a similar emphasis on unity and gathering, aligning with the Hebrew intent.
The Greek word also carries a sense of assembly, indicating that Joshua's action was not just a call but a formal gathering of the tribes for an important purpose.
In plain words — the whole versegenerated
Joshua 22:1 tells us that Joshua called together the Reubenites, Gadites, and half-tribe of Manasseh. This gathering was significant as it marked an important moment in the Israelite community after their conquests. Joshua's address would commend their loyalty and discuss their return home.
Frequently Asked Questionsgenerated
Joshua summoned them to commend their loyalty and discuss their return home after the conquest of Canaan.
Reubenites are descendants of Reuben, one of the twelve sons of Jacob, and represent the tribe of Reuben.
Joshua's leadership is crucial as he is the one who unites the tribes and ensures their commitment to God's commands.
We can learn the importance of community and accountability in fulfilling promises and commitments.
Reflection Questionsgenerated
- What does it mean to be called together as a community in our own lives?
- How can we show loyalty and commitment to our responsibilities?
- In what ways can we support our leaders as they guide us?
- What lessons can we learn from Joshua's leadership style?
The early church on this verse — how the Fathers read it
Early commentaries, such as those from Origen of Alexandria, reference this verse to discuss Joshua's leadership and the gathering of the tribes.
After these things Jesus [Joshua] assembles the sons of Reuben and the sons of Gad and the half-tribe of Manasseh, who had served as soldiers with him to overcome the foes of the Israelites,Early Church Fathers on Joshua 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 22:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh.
Read John Gill on Joshua 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh.
Read Robert Jamieson on Joshua 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 22:1 Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,Ver. 1. Then Joshua called the Reubenites.] That he might disband and dismiss them, with due commendation and remuneration, as became a noble general.
Read John Trapp on Joshua 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXII. OF THE TWO AND A HALF TRIBES TO THEIR ON THE EAST OF JORDAN.(1-6) Charge to the two and a half tribes by Joshua. The words of Jos 22:2-3 recall the promise of Jos 1:16, and Joshua’s charge in Joshua 22:5 recalls that which he himself had received at first (Joshua 1:7), and finds a further parallel in what he said to Israel before his death (Joshua 23, 24).
Read Charles John Ellicott on Joshua 22 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXII Joshua assembles, commends, blesses, and then dismisses the two tribes of Reuben and Gad, and the half tribe of Manasseh, 1-8. They return and build an altar by the side of Jordan, 9, 10. The rest of the Israelites hearing of this, and suspecting that they had built the altar for idolatrous purposes, or to make a schism in the national worship, prepare to go to war with them, 11, 12; but first send a deputation to know the truth, 13, 14. They arrive and expostulate with their brethren, 15-20. The Reubenites, Gadites, and half tribe of Manasseh, make a noble defence, and show that their altar was built as a monument only to prevent idolatry, 21-29. The deputation are satisfied…
Read AdamClarke on Joshua 22 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Joshua 22:1-8. Joshua’s Farewell Address to the two Tribes and a Half 1. Then Joshua] The author of the section from chapters 13–21. having given his account, marked with truth and accuracy, of the division of the land, the appointment of the Cities of Refuge and the Levitical cities, describes in the three following chapters, which close the book, (a) the release of the two tribes and a half to their homes beyond the Jordan; (b) their return, and erection of an altar on the Jordan; (c) the embassy from Israel on account of this altar; (d) the apology of the eastern tribes and return of the embassy; (e) Joshua’s last discourses to the people; (f) his death; and (g) the death of Eleazar.…
Read Cambridge on Joshua 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThe events of this chap. are no doubt recorded in their proper historical order. The auxiliary forces of the trans-Jordanic tribes were not sent away immediately after the campaigns against the Canaanites were over.
Read Albert Barnes on Joshua 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE TRANS- TRIBES , Joshua 22:1-9.We have seen (Joshua 1:12-15) that Joshua required these tribes to fulfil the condition on which they were permitted to receive their portions before the conquest of
Read Daniel Denison Whedon on Joshua 22 →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 Joshua summoned the Reubenites, the Gadites, and the half-tribe of Manasseh
Then Joshua called the Reubenites, the Gadites, and the half-tribe of Manasseh,
Then Joshua summoned the Reubenites, the Gadites, and the half-tribe of Manasseh
Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh
Tyndale line
Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
Then Joshua called the Reubenites, and the Gadites, and the half-tribe of Manasseh,
Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
Then Joshua called the Reubenites, and the Gadites, and the half-tribe of Manasseh,
Then Ioshua called the Reubenites, and the Gadites, and the halfe tribe of Manasseh,
Strictly literal
Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
Then Joshua calleth for the Reubenite, and for the Gadite, and for the half of the tribe of Manasseh,
Then Joshua calls for the Reubenite, and for the Gadite, and for the half-tribe of Manasseh,
Then did Joshua call the Reubenites, and the Gadites, and the half tribe of Menasseh,
At that time Joshua called the Reubenites, the Gadites, and the half tribe of Manasseh.
From the Latin
At the same time Josue called the Rubenites, and the Gadites, and the half tribe of Manasses,
Simplified
Then Joshua summoned the tribes of Reuben, Gad, and the half-tribe of Manasseh.
Then Joshua sent for the Reubenites and the Gadites and the half-tribe of Manasseh,
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all eight words matched. This consistency indicates a shared understanding of the text's meaning across these ancient witnesses.
אָ֚ז יִקְרָ֣א יְהוֹשֻׁ֔עַ לָרֽאוּבֵנִ֖י וְלַגָּדִ֑י וְלַחֲצִ֖י מַטֵּ֥ה מְנַשֶּֽׁה׃
8 of the 8 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 22:1
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.
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word יְהוֹשׁוּעַ (*Yhowshuwa`*) refers to Joshua, the successor of Moses and leader of the Israelites. It encompasses various figures, including a resident of Beth-shemesh, a high priest after the restoration, and a governor of Jerusalem under Josiah. The name means 'Jehovah is salvation' and appears in different contexts throughout the Old Testament.
יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ, n.pr.m. (& loc., v. 9 infr.) (י׳ is salvation or י׳ is opulence)
Moses’ successor, son of Nun
a Bethshemite
h.p. after the restoration, son of Jehozadak
governor of Jerusalem under Josiah
head of one of the classes of priests
a Levitical family-name of frequent occurrence
father of a builder at the wall
a Judaite family-name
n.pr.loc. in south of Judah
base
H3091 יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ . Moses’ successor, son of Nun
. a Bethshemite
. h. p. after the restoration, son of Jehozadak
. governor of Jerusalem under Josiah
. head of one of the classes of priests
. a Levitical family-name of frequent occurrence
. father of a builder at the wall
. a Judaite family-name
. n. pr. loc. in south of Judah
3091 Yhowshuwa` yeh-ho-shoo'-ah
or Yhowshua {yeh-ho-shoo'-ah}; from 3068 and 3467;
Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish
leader:--Jehoshua, Jehoshuah, Joshua. Compare 1954, 3442.
see HEBREW for 03068
see HEBREW for 03467
see HEBREW for 01954
see HEBREW for 03442
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man of the tribe of Ephraim living at the time of Egypt and Wilderness and Israel before the Monarchy, first mentioned at Exo.17.9;
son of: Nun (H5126); also called Hoshea (KJV: Oshea) at Num.13.8; Jeshua at Neh.8.17;
§ Joshua or Jehoshua = "Jehovah is salvation"
1) son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan
2) a resident of Beth-shemesh on whose land the Ark of the Covenant came to a stop after the Philistines returned it
3) son of Jehozadak and high priest after the restoration
4) governor of Jerusalem under king Josiah who gave his name to a gate of the city of Jerusalem
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man living at the time of United Monarchy, first mentioned at 1Sa.6.14
§ Joshua or Jehoshua = "Jehovah is salvation"
N-proper — Noun proper masculineHNpm
Joshua
Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua).
He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16). He became Moses’ minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (
(saviour, or whose help is Jehovah). His name appears in the various forms of HOSHEAHOSHEA, OSHEA, JEHOSHUA, JESHUA and JESUS. The son of Nun, of the tribe of Ephraim. (1 Chronicles 7:27) (B.C. 1530-1420.) He was nearly forty years old when he shared in the hurried triumph of the exodus. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. (Exodus 17:9) Soon afterward he was one of the twelve chiefs who were sent, (Numbers 13:17) to explore the land of Canaan, and one of the two, ch. (Numbers 14:6) who gave an encouraging report of their journey. Moses, shortly before his death, was directed, (
1. The son of Nun, a distinguished leader of the Hebrews, and the successor of Moses. His name at first was Oshea, Nu 13:8,16; and in the New Testament he is called Jesus, Ac 7:45 Heb 4:8. Both the names, Joshua and Jesus, signify savior, deliverer. See JESUS. Joshua led Israel over the Jordan, and took possession of the promised land; he conquered the Canaanites, and then distributed the country among the tribes. He is first mentioned as the leader of Israel against the Amalekites at Rephidim,
Ex 17:8-16. See also Nu 14:6. At the passage over Jordan he was eighty-four years of age; and after about twenty-six years employed…
a savior; a deliverer
רְאוּבֵנִי (R'uwbeniy) refers to a Reubenite, meaning a descendant of Reuben, the son of Jacob. The term is derived from רְאוּבֵן (Reuben) and is used to describe individuals from the tribe of Reuben, first mentioned in Genesis 29:32. It highlights familial connections, including Reuben's brothers and descendants.
רְאוּבֵנִי adj.gent. of foreg. [רְאוּבֵן]
base
H7206 רְאוּבֵנִי of foreg. [רְאוּבֵן]
7206 R'uwbeniy reh-oob-ay-nee'
patronymic from 7205; a Reubenite or descendant of
Reuben:--children of Reuben, Reubenites.
see HEBREW for 07205
רְאוּבֵנִי (re.u.ve.ni) — Reubenite.
Someone from the tribe of Reuben living at the time of the Patriarchs, first mentioned at Gen.29.32;
son of: Israel (H3478) and Leah (H3812);
brother of: Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Hanoch (H2585J), Pallu (H6396), Hezron (H2696) and Carmi (H3756)
Group of re.u.ven (רְאוּבֵן "Reuben" H7205)
§ Reubenite, of Reuben "behold a son"
a descendant of Reuben the son of Jacob
Prep | Ngmsa — Preposition · noun gentilic masculine singular absoluteHRd/Ngmsa
גָּדִי (Gadiy) refers to a member of the tribe of Gad, one of the tribes of Israel. The term is derived from the name Gad, who was a son of Jacob and Zilpah, and it encompasses the descendants of Gad. The word is associated with meanings like 'invader' or 'troop.' It is first mentioned in Genesis 30:11.
גָּדִי adj.gent. Gadite
base
H1425 גָּדִי Gadite
1425 Gadiy gaw-dee'
patronymically from 1410; a Gadite (collectively) or
descendants of Gad:--Gadites, children of Gad.
see HEBREW for 01410
גָּדִי (ga.di) — Gad.
Spomeone from the tribe of Gad living at the time of the Patriarchs, first mentioned at Gen.30.11;
son of: Israel (H3478) and Zilpah (H2153);
brother of: Asher (H0836);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Ziphion (H6837), Haggi (H2291), Shuni (H7764), Ezbon (H0675), Eri (H6179), Arod (H0720) and Areli (H0692)
Another name of gad (גָּד "Gad" H1410G)
§ Gadite = "an invader: a troop: fortune"
one of the tribe descended from Gad
Conj | Prep | Ngmsa — Conjunction · preposition · noun gentilic masculine singular absoluteHC/Rd/Ngmsa
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַטֶּה (mat-teh) refers to a staff, rod, or branch, and can also denote a tribe. It is derived from a root meaning to extend, and its uses include both literal and figurative meanings, such as a support or a means of correction. The lexicons consistently highlight its association with leadership and community.
מַטֶּה 251 n.m.
staff, rod, shaft
branch
tribe
base
H4294 מַטֶּה . staff, rod, shaft
. branch
. tribe
4294 matteh mat-teh'
or (feminine) mattah {mat-taw'}; from 5186; a branch (as
extending); figuratively, a tribe; also a rod, whether for
chastising (figuratively, correction), ruling (a sceptre),
throwing (a lance), or walking (a staff; figuratively, a
support of life, e.g. bread):--rod, staff, tribe.
see HEBREW for 05186
מַטֶּה (mat.teh) — tribe: rod.
: rod/staff
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe.
: tribe
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: arrow.
: arrow
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: stick.
: stick
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: supply.
: supply
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
HNcmsc — 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…
מְנַשֶּׁה (Mnashsheh) means 'causing to forget' and refers to several figures in the Old Testament. Primarily, it denotes the eldest son of Joseph and the tribe descended from him, as well as the territory they occupied. Additionally, it identifies a king of Judah, son of Hezekiah, and several individuals mentioned during the Exile and Return. The entries consistently highlight these connections without significant disagreement.
מְנַשֶּׁה 136 n.pr.m. et trib. Manasseh
Manasseh, eldest son of Joseph
of tribe
son of Hezekiah
two who had taken strange wives
base
H4519 מְנַשֶּׁה Manasseh
4519 Mnashsheh men-ash-sheh'
from 5382; causing to forget; Menashsheh, a grandson of
Jacob, also the tribe descended from him, and its
territory:--Manasseh.
see HEBREW for 05382
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A man of the tribe of Manasseh living at the time of the Patriarchs, first mentioned at Gen.41.51;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Ephraim (H0669); married to Aramitess (H0761);
father of: Machir (H4353) and Asriel (H0844H)
§ Manasseh = "causing to forget"
1) the eldest son of Joseph and progenitor of the tribe of Manasseh
1a) the tribe descended from Manasseh
1b) the territory occupied by the tribe of Manasseh
2) son of king Hezekiah of Judah and himself king of Judah; he was the immediate and direct cause for the exile
3) a descendant of Pahath-moab who put away a foreign wife in the time of Ezra
4) a descendant of Hashum who put away a foreign wife in the time of Ezra
מְנַשֶּׁה (me.nash.sheh) — Manasseh.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.20.21;
N-proper — Noun proper masculineHNpm
Manasseh
Who makes to forget. “God hath made me forget” (Heb. nashshani), Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian (1 Chr. 7:14); and the only thing afterwards recorded of him is, that his grandchildren were “brought up upon Joseph’s knees” (Gen. 50:23; R.V., “born upon Joseph’s knees”) i.e., were from their birth adopted by Joseph as his own children.
The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then…
(forgetting). The thirteenth king of Judah, son of Hezekiah, (2 Kings 21:1) ascended the throne at the age of twelve, and reigned 55 years, from B.C. 608 to 642. His accession was the signal for an entire change in the religious administration of the kingdom. Idolatry was again established to such an extent that every faith was tolerated but the old faith of Israel. The Babylonian alliance which the king formed against Assyria resulted in his being made prisoner and carried off to Babylon in the twenty-second year of his reign, according to a Jewish tradition. There his eyes were opened and he repented, and his prayer was heard and the Lord delivered him, (2 Chronicles 33:12,13) and he returned after some uncertain interval of time to Jerusalem. The altar of the Lord was again…
1. The eldest son of Joseph, born in Egypt. His descendants constituted a full tribe. This was divided in the promised land: one part having settled east of the Jordan, in the country of Bashan, from the river Jabbok northwards; and the other west of the Jordan, between Ephraim and Issachar, extending from the Jordan to the Mediterranean. It was far inferior to Ephraim in wealth and power, according to the prediction of Jacob, Ge 41:50,51 48:1-22 Jos 16:10.
2. The son and impious successor of the good Hezekiah, king of Judah. He began to reign at twelve years old, B. C. 698, and reigned fifty-five years. For his shocking idolatries, tyranny, and cruelties, God suffered him to be carried as a prisoner to Babylon in the twenty-second year of his reign, probably by Esarhaddon king…
forgetfulness; he that is forgotten