Joshua 24:12 — Word Study
WLCוָאֶשְׁלַ֤ח לִפְנֵיכֶם֙ אֶת־ הַצִּרְעָ֔ה וַתְּגָ֤רֶשׁ אוֹתָם֙ מִפְּנֵיכֶ֔ם שְׁנֵ֖י מַלְכֵ֣י הָאֱמֹרִ֑י לֹ֥א בְחַרְבְּךָ֖ וְלֹ֥א בְקַשְׁתֶּֽךָ׃
BSAI sentshâlach▸ [ahead of time, as a divine provision] the hornettsirʻâh [a type of wasp] ahead of youpânîym and it drove outgârash▸ [expelled, forced to leave] the twoshᵉnayim [a pair] AmoriteʼĔmôrîy [a Canaanite tribe, descended from Canaan] kingsmelek [rulers, royal persons] before youpânîym [but] notlôʼ [absent, without] by your own swordchereb [a cutting instrument, a tool for battle] or bowqesheth [a weapon for hunting or battle]
| Greek | English | Parsing |
|---|---|---|
| וָאֶשְׁלַ֤ח | and I sent | Verb, Qal, sequential imperfect first person common singular |
| לִפְנֵיכֶם֙ | before you | Preposition, noun common masculine plural construct, suffix |
| אֶת־ | the object marker | Particle |
| הַצִּרְעָ֔ה | the hornet | Particle, noun common feminine singular absolute |
| וַתְּגָ֤רֶשׁ | and it drove out | Verb, Piel, sequential imperfect third person feminine singular |
| אוֹתָם֙ | the object marker them | Particle, suffix |
| מִפְּנֵיכֶ֔ם | from before you | Preposition, noun common masculine plural construct, suffix |
| שְׁנֵ֖י | [the] two | Adj |
| מַלְכֵ֣י | [the] kings of | Noun common, masculine plural construct |
| הָאֱמֹרִ֑י | the Amorite[s] | Particle, noun gentilic masculine singular absolute |
| לֹ֥א | not | Particle |
| בְחַרְבְּךָ֖ | by sword your | Preposition, noun common feminine singular construct, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| בְקַשְׁתֶּֽךָ׃ | by bow your | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I sent the hornet ahead of you, and it drove out the two Amorite kings before you, but not by your own sword or bow. |
| KJV | And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow. |
| ASV | And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with thy sword, nor with thy bow. |
| YLT | And I send before you the hornet, and it casteth them out from your presence — two kings of the Amorite — not by thy sword, nor by thy bow. |
| WEB | I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with your sword, nor with your bow. |
| BBE | And I sent the hornet before you, driving out the two kings of the Amorites before you, not with your sword and your bow. |
The translations agree on the key elements of this verse.
The sentence contains a main clause followed by two subordinate clauses that provide additional details about the action and means.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 24:12
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's Final Addressgenerated
Joshua 24:12 occurs in a speech where Joshua reminds the Israelites of God's past actions on their behalf, emphasizing that their victories were not due to their own might but through divine intervention. This moment serves as a pivotal reminder of God's guidance as they settle in the Promised Land, following the conquest of various nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:28 | I will send the hornet before you to drive the Hivites and Canaanites and Hittites out of your way. |
| 2 | Deuteronomy 7:20 | Moreover, the LORD your God will send the hornet against them until even the survivors hiding from you have perished. |
| 3 | Psalm 44:3–6 | For it was not by their sword that they took the land; their arm did not bring them victory. It was by Your right hand, Your arm, and the light of Your face, because You favored them. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שָׁלַח, shalachgenerated
The verb שָׁלַח (shalach) means 'to send' and is used here in the first person singular, indicating that God is the one who sends. It conveys the idea of divine action, showing that God actively intervenes in human affairs. The word can encompass various forms of sending, including dispatching forces or sending messages.
In this context, the act of sending the hornet signifies God's provision and assistance to the Israelites, emphasizing that their success was not achieved through their own efforts but through His power.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the key elements of this verse, with all versions conveying the idea that God sent the hornet to drive out the Amorite kings.
Sentence Structuregenerated
The main verb of the verse is אֶשְׁלַ֤ח, I sent, which governs the entire sentence. The structure includes a prepositional phrase indicating the recipient of the sending, a noun phrase identifying the object (the hornet), and a clause that describes the action taken against the Amorite kings.
The Hebrew word order places emphasis on God's action first, followed by the means (the hornet) and the result (the expulsion of the kings), illustrating the divine initiative in Israel's victories.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐχαπέστειλεν to translate שָׁלַח, which also means 'to send.' This choice indicates a direct correspondence to the Hebrew meaning, emphasizing God's active role in sending assistance to the Israelites.
The translation reflects the same divine action, reinforcing the understanding that it is God who orchestrates the events leading to Israel's success.
In plain words — the whole versegenerated
Joshua 24:12 recounts how God sent the hornet ahead of the Israelites to drive out the two Amorite kings. This emphasizes that their victories were not achieved by their own weapons but by God's intervention.
Frequently Asked Questionsgenerated
The hornet symbolizes God's active involvement in driving out Israel's enemies, illustrating His power and provision for the Israelites.
Joshua emphasizes this to remind the Israelites that their success in battle was due to God's assistance, not their own military strength, encouraging them to trust in God.
We learn that God often uses unexpected means to achieve His purposes and that we should rely on His power rather than our own abilities.
This verse illustrates God's faithfulness in fulfilling His promises to Israel by providing them with victory over their enemies, reinforcing the theme of divine assistance throughout the book of Joshua.
Reflection Questionsgenerated
- In what areas of my life do I need to trust in God's provision rather than my own strength?
- How can I recognize God's hand at work in my daily struggles?
- What does this verse teach me about the importance of divine assistance in achieving success?
- How can I apply the lessons of reliance on God from this verse to my own challenges?
The early church on this verse — how the Fathers read it
The early Church Fathers, including Augustine of Hippo, referenced this verse to discuss God's role in Israel's victories, highlighting the significance of divine intervention.
What does it mean when Joshua, the son of Nun, says among other things which he recalls that the Lord had done for the Israelites: “He sent wasps before you and drove out the Canaanites from your face”? One also finds that statement in the…Early Church Fathers on Joshua 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 24:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I sent the hornet before you,.... Of which [See comments on Exodus 23:28]; which drave them out from before you, [even] the two kings of the Amorites; who were Sihon and Og, and not only them,
Read John Gill on Joshua 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow.
Read Robert Jamieson on Joshua 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe hornet; either, 1. Figuratively, i.e. terrors and plagues, or other destroying judgments. Or, 2. Properly so called. See Poole "". And this being done before Joshua’ s entrance into Canaan, it is not strange if it be not mentioned in this book or record of Joshua’ s actions. Not with thy sword, nor with thy bow; for though thou didst fight with them, and prevail against them in battle, yet this was not because thou hadst more force or courage than they; but because by my hornet, which I sent like a harbinger before thee, I had both broken their spirits, and greatly diminished their numbers, and particularly cut off those giants or others who were like to give time most trouble and…
Read Matthew Poole on Joshua 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 24:12 And I sent the hornet before you, which drave them out from before you, [even] the two kings of the Amorites; [but] not with thy sword, nor with thy bow.Ver. 12. And I sent the hornet before you.] Crabrones, sive muscam venenatam: Metaphorice de terrore illis incusso, saith Piscator; It is to be metaphorically taken for stinging terrors, struck into the hearts of these Canaanites. But why not literally rather? But not with thy sword.] But with my hornets.
Read John Trapp on Joshua 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) The hornet.—There appears no reason for taking this word in any other than a literal sense. The possibility of what is recorded here has been abundantly illustrated by events reported in our own times. The two kings of the Amorites.—Apparently, but not necessarily, Sihon and Og are intended. There were kings of the Amorites on both sides of Jordan.
Read Charles John Ellicott on Joshua 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. I sent the hornet before you] See Clarke on Exodus 23:28.
Read AdamClarke on Joshua 24 →CambridgeThe Cambridge Bible for Schools and Colleges12. And I sent the hornet before you] “Misique ante vos crabrones” Vulg.: “And I sent before çou hors fleeçis,” Wyclif, or “flies with venemouse tongis.” In Exodus 23:28, we find it predicted “And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee;” and in Deuteronomy 7:20, “Moreover the Lord thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed.” Elsewhere the bees appear as an image of terrible foes. Comp. Deuteronomy 1:44, “And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.”…
Read Cambridge on Joshua 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. And I sent the hornet before you — The figurative interpretation of the hornet makes it a vivid metaphor for enemies armed with fearful weapons, or for pungent and stinging terrors.
Read Daniel Denison Whedon on Joshua 24 →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
I sent the hornet ahead of you, and it drove out the two Amorite kings before you, but not by your own sword or bow.
I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with your sword, nor with your bow.
I sent the hornet ahead of you, and it drove out the two Amorite kings before you, but not by your own sword or bow.
I sent terror ahead of you to drive out before you the two Amorite kings. I gave you the victory; it was not by your swords or bows.
Tyndale line
And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow.
And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with thy sword, nor with thy bow.
And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; not with thy sword, nor with thy bow.
And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow.
And I sent hornets before you, which cast them out before you, euen the two kings of the Amorites, and not with thy sword, nor with thy bow.
Strictly literal
And I sent the hornet before you, which drove them out from before you, [as] the two kings of the Amorites; not with thy sword, nor with thy bow.
And I send before you the hornet, and it casteth them out from your presence — two kings of the Amorite — not by thy sword, nor by thy bow.
And I send the hornet before you, and it casts them out from your presence—two kings of the Amorite—not by your sword, nor by your bow.
And I sent before you the hornet which drove them out from before you, even the two kings of the Emorites: not with thy sword, and not with thy bow.
I sent the hornet before you, which drove them and the two kings of the Amorites out before you. It did not happen by your sword or by your bow.
From the Latin
And I sent before you hornets: and I drove them out from their places, the two kings of the Amorrhites, not with thy sword nor with thy bow.
Simplified
But I handed them over to you to defeat. And I sent the hornet before you to drive out the two kings of the Amorites. You did not win using your swords or your bows!
And I sent the hornet before you, driving out the two kings of the Amorites before you, not with your sword and your bow.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 13 of the 14 words matched. The Septuagint's rendering aligns closely with the Hebrew, maintaining the essential message of God's sending the hornet to drive out the Amorite kings.
וָאֶשְׁלַ֤ח לִפְנֵיכֶם֙ אֶת־ הַצִּרְעָ֔ה וַתְּגָ֤רֶשׁ אוֹתָם֙ מִפְּנֵיכֶ֔ם שְׁנֵ֖י מַלְכֵ֣י הָאֱמֹרִ֑י לֹ֥א בְחַרְבְּךָ֖ וְלֹ֥א בְקַשְׁתֶּֽךָ׃
13 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 24:12
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
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/Sp2mp
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
צִרְעָה (tsir'ah) refers to hornets, potentially emphasizing their stinging nature. The word is derived from a root meaning to wound or prostrate. It appears in the context of describing these insects, though specific Old Testament verses are not mentioned.
צִרְעָה n.f.coll. hornets (? as wounding, prostrating; NH = BH)
base
H6880 צִרְעָה hornets (? as wounding, prostrating; NH = BH)
6880 tsir`ah tsir-aw'
from 6879; a wasp (as stinging):--hornet.
see HEBREW for 06879
צִרְעָה (tsir.ah) — hornet.
hornets
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
hor'-net (tsir`ah; compare tsor`ah, "Zorah" (Jud 13:2, etc.); also compare tsara`ath, "leprosy" (Le 13:2, etc.); from tsara`, "to smite"; Septuagint sphekia, literally, "wasp's nest"): Hornets are mentioned only in Ex 23:28; De 7:20; Jos 24:12. All three references are to the miraculous interposition of God in driving out before the Israelites the original inhabitants of the promised land. There has been much speculation as to whether hornets are literally meant. The following seems to throw some light on this question (Ex 23:20,27,28): "Behold, I send an angel…
Hornet
Heb. tsir’ah, “stinging”, (Ex. 23:28; Deut. 7:20; Josh. 24:12). The word is used in these passages as referring to some means by which the Canaanites were to be driven out from before the Israelites. Some have supposed that the word is used in a metaphorical sense as the symbol of some panic which would seize the people as a “terror of God” (Gen. 35:5), the consternation with which God would inspire the Canaanites. In Palestine there are four species of hornets, differing from our hornets, being larger in size, and they are very abundant. They “attack human beings in a very furious manner.” “The furious attack of a swarm of hornets drives cattle and horses to…
The hornet bears a general resemblance to the common wasp, only it is larger. It is exceedingly fierce and voracious, especially in hot climates and its sting is frequently dangerous. In Scripture the hornet is referred to only by the means which Jehovah employed for the extirpation of the Canaanites. (Exodus 23:28; 7:20; Joshua 24:12) Wisd. 12:8. (It is said that the Phaselitae, a Phoenician people, were driven from their locality by hornets; and other examples are given in Paxton’s "Illustrations of Scripture," 1:303.--ED.)
גָּרַשׁ (garash) is a Hebrew verb meaning to drive out or cast out. It encompasses a range of actions including expelling, divorcing, and thrusting away. The verb appears in various forms, such as Qal (to cast out) and Niphal (to be driven away). Notably, it can refer to both physical expulsion and the act of divorce.
[גָּרַשׁ] vb. drive out, cast out
Qal cast out, thrust out
Niph. be driven away
Pi. drive out, away
Pu. subj. Israelites; subj. despised and miserable outcasts
base
H1644 גָּרַשׁ drive out, cast out
1644 garash gaw-rash'
a primitive root; to drive out from a possession; especially
to expatriate or divorce:--cast up (out), divorced (woman),
drive away (forth, out), expel, X surely put away, trouble,
thrust out.
גָּרַשׁ (ga.rash) — to drive out: drive out.
: drive out
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Also means: ga.rash (גָּרַשׁ ": divorce" H1644H)
גָּרַשׁ (ga.rash) — to drive out: divorce.
: divorce
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Conj | V-Piel-ConsecImperf-3fs — Verb · Piel · sequential imperfect third person feminine singularHc/Vpw3fs
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/Sp3mp — Particle · suffixHTo/Sp3mp
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/Sp2mp
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbdc
too.
See NUMBER.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — 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…
אֱמֹרִי (Emoriy) refers to the Amorites, a group of people descended from Canaan, possibly meaning 'mountain-dwellers.' They are noted as a prominent tribe dispossessed by the Israelites during their conquest of Canaan. The term may derive from a root meaning 'to say,' suggesting a connection to prominence or publicity.
אֱמֹרִי n.pr.m.coll. Amorites (perh. = mountain-dwellers)
called son of Canaan
a chief people dispossessed by Hebrews
adj.gent.
base
H567 אֱמֹרִי Amorites (perh. = mountain-dwellers)
567 'Emoriy em-o-ree'
probably a patronymic from an unused name derived from 559 in
the sense of publicity, i.e. prominence; thus, a mountaineer;
an Emorite, one of the Canaanitish tribes:--Amorite.
see HEBREW for 0559
אֱמֹרִי (e.mo.ri) — Amorite.
Someone descended from Amor(?), first mentioned at Gen.10.16; descended from Canaan (H3667); along with Sidon (H6721), Heth (H2845), Jebusite (H2983), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577)
§ Amorite = "a sayer"
one of the peoples of east Canaan and beyond the Jordan, dispossessed by the Israelite incursion from Egypt
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms