Joshua 6:3 — Word Study
WLCוְסַבֹּתֶ֣ם אֶת־ הָעִ֗יר כֹּ֚ל אַנְשֵׁ֣י הַמִּלְחָמָ֔ה הַקֵּ֥יף אֶת־ הָעִ֖יר פַּ֣עַם אֶחָ֑ת כֹּ֥ה תַעֲשֶׂ֖ה שֵׁ֥שֶׁת יָמִֽים׃
BSAMarch aroundçâbab [go around, circle] the cityʻîyr [excitement, a place with a wall] with allkôl [every single one] of warmilchâmâh [battle, conflict] circlingnâqaph [surrounding, enclosing] the cityʻîyr [the town, a settlement] oneʼechâd [single, united] timepaʻam [occasion, instance] Doʻâsâh▸ [make, perform] thiskôh [thus, in this manner] for sixshêsh [the number six, a specific quantity] daysyôwm [a period of time, a 24-hour cycle]
| Greek | English | Parsing |
|---|---|---|
| וְסַבֹּתֶ֣ם | and you will go around | Verb, Qal, sequential perfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| הָעִ֗יר | the city | Particle, noun common feminine singular absolute |
| כֹּ֚ל | all | Noun common, masculine singular construct |
| אַנְשֵׁ֣י | [the] men of | Noun common, masculine plural construct |
| הַמִּלְחָמָ֔ה | war | Particle, noun common feminine singular absolute |
| הַקֵּ֥יף | you will encircle | Verb, Hiphil, infinitive absolute |
| אֶת־ | the object marker | Particle |
| הָעִ֖יר | the city | Particle, noun common feminine singular absolute |
| פַּ֣עַם | a time | Noun common, feminine singular construct |
| אֶחָ֑ת | one | Adj |
| כֹּ֥ה | thus | Adverb |
| תַעֲשֶׂ֖ה | you will do | Verb, Qal, imperfect second person masculine singular |
| שֵׁ֥שֶׁת | six | Adj |
| יָמִֽים׃ | days | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | March around the city with all the men of war, circling the city one time. Do this for six days. |
| KJV | And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. |
| ASV | And ye shall compass the city, all the men of war, going about the city once. Thus shalt thou do six days. |
| YLT | and ye have compassed the city — all the men of battle — going round the city once; thus thou dost six days; |
| WEB | All of your men of war shall march around the city, going around the city once. You shall do this six days. |
| BBE | Now let all your fighting-men make a circle round the town, going all round it once. Do this for six days. |
Where they part company is וְסַבֹּתֶ֣ם — see How Translations Differ.
The sentence is structured around a main command with several phrases providing detail about the action and its context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 6:3
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 Conquest of Jerichogenerated
Joshua 6:3 describes the LORD's command to Joshua regarding the strategy for taking Jericho. The Israelites are instructed to march around the city for six days, which is part of a divine plan to demonstrate God's power and fulfill His promise to deliver the land to them. This event is a pivotal moment in Israel's history as they enter the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 6:7–14 | And he told the people, “Advance and march around the city, with the armed troops going ahead of the ark of the LORD.” |
| 2 | Numbers 14:9 | Only do not rebel against the LORD, and do not be afraid of the people of the land, for they will be like bread for us. Their protection has been removed, and the LORD is with us. Do not be afraid of them!” |
| 3 | 1 Corinthians 1:21–25 | For since in the wisdom of God the world through its wisdom did not know Him, God was pleased through the foolishness of what was preached to save those who believe. |
| 4 | 2 Corinthians 4:7 | Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — וְסַבֹּתֶ֣ם, ve.sa.bo.Temgenerated
The word סָבַב (savav) means to turn or go around and can refer to various actions, such as surrounding or marching. In this context, it indicates the act of marching around the city, which is a literal instruction.
The parsing shows it as a sequential perfect verb in the second person masculine plural, indicating that the command is directed at the collective group of men of war. This emphasizes the action they are to take together.
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 main verb is וְסַבֹּתֶ֣ם, you will go around, which governs the entire command. It is followed by a series of noun phrases that clarify the action and its context, including the object of the action and the time frame.
The structure emphasizes the sequential nature of the commands, with the main action of marching around the city leading into the specifics of how many times and for how long.
Septuagint Backgroundgenerated
The Septuagint uses δὲ to translate the Hebrew command, indicating a continuation of the narrative and the divine instruction. This choice aligns with the Hebrew's emphasis on the action of surrounding the city.
The Greek translation captures the essence of the command but may reflect a broader interpretation of the action involved in circling the city.
In plain words — the whole versegenerated
Joshua 6:3 tells the Israelites to march around the city of Jericho for six days as part of God's plan to conquer it. This instruction highlights the importance of obedience to God's commands in achieving victory.
Frequently Asked Questionsgenerated
The act of marching around Jericho symbolizes obedience to God's command and serves as a demonstration of faith, leading to the eventual victory over the city.
The six days of marching were part of God's specific plan, which included a final, climactic event on the seventh day when the walls would fall.
The term refers to the soldiers or warriors who were prepared to engage in battle, emphasizing the military aspect of the conquest.
This event is a key moment in the narrative of Israel's conquest of the Promised Land, showcasing God's power and the necessity of faith and obedience.
Reflection Questionsgenerated
- What does this passage teach about obedience to God's commands?
- How can we apply the principle of faith demonstrated by the Israelites in our own lives?
- What does the act of marching symbolize in the context of spiritual warfare?
- How can we prepare ourselves for the challenges we face, just as the men of war did in this passage?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 6:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd ye shall compass the city, all [ye] men of war,.... Joshua their chief commander under the Lord, and all that were able to make war, even all above twenty years of age; these were to compass the
Read John Gill on Joshua 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. Ye shall compass the city. Directions are here given as to the mode of procedure. Ye shall compass the city.
Read Robert Jamieson on Joshua 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGo round about the city once, at convenient distance, out of the reach of their arrows; thus shalt thou do six days, every day once. This and the following course might seem ridiculous and absurd, and is therefore prescribed and used by God, that they might learn to take new measures of things, and to expect success not from their own valour or skill, or probable means, but merely from God’ s appointment and blessing; and in general, not to judge of any of God’ s institutions by mere carnal reason, to which divers of their ceremonies would seem no less foolish than this action; and that they might have a full demonstration of the all-sufficiency of that God who can do what he pleaseth, even…
Read Matthew Poole on Joshua 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 6:3 And ye shall compass the city, all [ye] men of war, [and] go round about the city once. Thus shalt thou do six days.Ver. 3. And ye shall compass the city.] At a just distance, no doubt, that ye may be extra iactum. See 2 Samuel 11:20-21. Thus shalt thou do six days.] All which time God held them in request: and exercised their faith and patience.
Read John Trapp on Joshua 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Ye shall compass the city] In what order the people marched round the city does not exactly appear from the text. Some think they observed the same order as in their ordinary marches in the desert; (See Clarke on Numbers 10:14, and see the plans, Numbers 2:2); others think that the soldiers marched first, then the priests who blew the trumpets, then those who carried the ark, and lastly the people.
Read AdamClarke on Joshua 6 →CambridgeThe Cambridge Bible for Schools and Colleges3. ye shall compass the city] The scene to be witnessed from the walls of Jericho, was calculated in the most striking manner to appeal to the consciences of all who should see it: (a) First in solemn procession were to advance armed men: (b) Then would follow seven priests blowing continually, not the customary silver trumpets, but large horns: (c) Thus heralded, was to follow the Ark of Jehovah borne by the priests: (d) Then were to follow “the rereward” of Israel. Six days was this strange procession to encompass the walls of Jericho, passing round in solemn silence, save for the long-drawn blasts of the horns. But on the seventh day, the city was to be encompassed seven times, and at…
Read Cambridge on Joshua 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThe command of the Lord as to the mode in which the fall of Jericho should be brought about is given in these verses in a condensed form.
Read Albert Barnes on Joshua 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Ye shall compass the city — Here is a peculiar and unprecedented mode of reducing a walled town — to carry a small chest containing, not the enginery of death, but a few religious relics, attended
Read Daniel Denison Whedon on Joshua 6 →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
March around the city with all the men of war, circling the city one time. Do this for six days.
All of your men of war shall march around the city, going around the city once. You shall do this six days.
March around the city with all the men of war, circling the city one time. Do this for six days.
Have all the warriors march around the city one time; do this for six days.
Tyndale line
And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days.
And ye shall compass the city, all the men of war, going about the city once. Thus shalt thou do six days.
And ye shall compass the city, all the men of war, going about the city once. Thus shalt thou do six days.
And ye shall compass the city, all ye men of war, and go round the city once: thus shalt thou do six days.
All ye therefore that be men of warre, shall compasse the citie, in going round about the citie once: thus shall you doe sixe dayes:
Strictly literal
And ye shall go round the city, all the men of war, encompassing the city once. Thus shalt thou do six days.
and ye have compassed the city — all the men of battle — going round the city once; thus thou dost six days;
and you have surrounded the city—all the men of battle—going around the city once; thus you do [for] six days;
And ye shall compass the city, all the men of war, going round about the city once. Thus shalt thou do six days.
You must march around the city, all the men of war going around the city one time. You must do this for six days.
From the Latin
Go round about the city, all ye fighting men, once a day: so shall ye do for six days.
Simplified
March around the city with your armed men once a day for six days.
Now let all your fighting-men make a circle round the town, going all round it once. Do this for six days.
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 in their wording. The Septuagint retains most of the Hebrew structure, although its word order differs, reflecting the translators' stylistic choices.
וְסַבֹּתֶ֣ם אֶת־ הָעִ֗יר כֹּ֚ל אַנְשֵׁ֣י הַמִּלְחָמָ֔ה הַקֵּ֥יף אֶת־ הָעִ֖יר פַּ֣עַם אֶחָ֑ת כֹּ֥ה תַעֲשֶׂ֖ה שֵׁ֥שֶׁת יָמִֽים׃
11 of the 15 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 6:3
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 סָבַב (savav) means to turn or go around, encompassing a range of actions such as surrounding, marching, and changing direction. It is built from a primitive root and has various applications, both literal and figurative, including transforming or enclosing. The entries detail its uses in different verbal forms, but do not present any significant disagreement among lexicons.
סָבַב vb. turn about, go around, surround
Qal
turn, intrans.
march, or walk, around
go partly round, circle, skirt
make a round, or circuit, go about to
surround, encompass
Niph.
turn oneself against, close round upon
turn round (from a direct course)
esp. of boundary: turn round from, toward
pass. be turned over to, into the power of
Pi. to change, transform, the aspect of the matter
Po‛.
encompass (with protection)
come about, assemble round
march or go about
enclose, envelop
Hiph.
turn (trans.), cause to turn
bring over (i.e. to allegiance)
turn into, of changing name
= bring round, of changing name
cause to go around
surround with (acc.) wall
perh. also encompass (as foe)
Hoph.
be turned, of cart wheel
surrounded, i.e. set, of jewels
base
H5437 סָבַב turn about, go around, surround .. turn, intrans.
. . march, or walk, around
. go partly round, circle, skirt
. make a round, or circuit, go about to
. surround, encompass
. . . turn oneself against, close round upon
. turn round (from a direct course)
. esp. of boundary: turn round from, toward
. pass. be turned over to, into the power of
. to change, transform, the aspect of the matter
. . encompass (with protection)
. come about, assemble round
. march or go about
. enclose, envelop
. . . turn (trans.), cause to turn
. bring over (i.e. to allegiance)
. turn into, of changing name
. = bring round, of changing name
. . cause to go around
. surround with (acc.) wall
. perh. also encompass (as foe)
. . be turned, of cart wheel
. surrounded, i.e. set, of jewels
5437 cabab saw-bab'
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as
follows):--bring, cast, fetch, lead, make, walk, X whirl, X
round about, be about on every side, apply, avoid, beset
(about), besiege, bring again, carry (about), change, cause to
come about, X circuit, (fetch a) compass (about, round),
drive, environ, X on every side, beset (close, come, compass,
go, stand) round about, inclose, remove, return, set, sit
down, turn (self) (about, aside, away, back).
סָבַב (sa.vav) — to turn: turn.
: turn/bring_around
1) to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction
1a) (Qal)
1a1) to turn, turn about, be brought round, change
1a2) to march or walk around, go partly around, circle about, skirt, make a round, make a circuit, go about to, surround, encompass
1b) (Niphal)
1b1) to turn oneself, close round, turn round
1b2) to be turned over to
1c) (Piel) to turn about, change, transform
1d) (Poel)
1d1) to encompass, surround
1d2) to come about, assemble round
1d3) to march, go about
1d4) to enclose, envelop
1e) (Hiphil)
1e1) to turn, cause to turn, turn back, reverse, bring over, turn into, bring round
1e2) to cause to go around, surround, encompass
1f) (Hophal)
1f1) to be turned
1f2) to be surrounded
סָבַב (sa.vav) — to turn: surround.
: surround/go_round
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
נָקַף (naqaph) is a Hebrew verb with meanings related to striking and surrounding. It can denote striking off or going around, encompassing, or completing a circuit. The entries suggest it covers both violent actions, like cutting down, and more passive ones, like surrounding or encompassing. There is no significant disagreement among the lexicons.
[נָקַף] vb. strike off
Niph. and the thickets of the forest shall be struck away
Pi. after my skin, which they have struck off
base
[נָקַף] vb. go around (intrans.)
Qal let feasts go around
Hiph.
go around, surround, encompass
make the round, i.e. complete the circuit
make round, round off (lit.)
base
H5362a נָקַף strike off H5362b נָקַף go around (intrans.) .let feasts go around
. . go around, surround, encompass
. make the round, i.e. complete the circuit
. make round, round off (lit.)
5362 naqaph naw-kaf'
a primitive root; to strike with more or less violence (beat,
fell, corrode); by implication (of attack) to knock together,
i.e. surround or circulate:--compass (about, -ing), cut down,
destroy, go round (about), inclose, round.
נָקַף (na.qaph) — to strike.
1) to strike, strike off
1a) (Piel) to strike off skin
Aramaic equivalent: ne.qash (נְקַשׁ "to knock" H5368)
נָקַף (na.qaph) — to surround.
1) to go around, compass, round
1a) (Qal) to go around
1b) (Hiphil)
1b1) to go around, surround, encompass, enclose
1b2) to make the round, complete the circuit
1b3) to make round, round off
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
פַּ֫עַם (pa'am) refers to a beat or stroke, and encompasses meanings such as foot, anvil, and occurrence. It can denote a footstep or time, indicating repetitions like once, twice, or thrice. The word is built from a root that suggests various applications related to rhythm and timing.
פַּ֫עַם 118 n.f. beat, foot, anvil, occurrence
base
H6471 פַּ֫עַם beat, foot, anvil, occurrence
6471 pa`am pah'-am
or (feminine) pa;amah {pah-am-aw'}; from 6470; a stroke,
literally or figuratively (in various applications, as
follow):--anvil, corner, foot(-step), going, (hundred-)fold,
X now, (this) + once, order, rank, step, + thrice, ((often-)),
second, this, two) time(-s), twice, wheel.
see HEBREW for 06470
פַּ֫עַם (pa.am) — beat.
1) stroke, beat, foot, step, anvil, occurrence
1a) foot, hoof-beat, footfall, footstep
1b) anvil
1c) occurrence, time, stroke, beat
1c1) one time, once, twice, thrice, as time on time, at this repetition, this once, now at length, now...now, at one time...at another
N-fs — Noun common · feminine singular constructHNcfsc
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word שֵׁשׁ, transliterated as shesh, means 'six' and can function as both a cardinal and ordinal number, indicating the sixth position. It is a primitive number that signifies an excess beyond five, as noted in the entries. The Aramaic equivalent is שֵׁת (shet).
שֵׁשׁ, שִׁשָּׁה 216 n.m. et f. six
base
H8337 שֵׁשׁ, שִׁשָּׁה six
8337 shesh shaysh
masculine shishshah {shish-shaw'}; a primitive number; six
(as an overplus (see 7797) beyond five or the fingers of the
hand); as ord. sixth:--six((-teen, -teenth)), sixth.
see HEBREW for 07797
שֵׁשׁ (shesh) — six.
1) six
1a) six (cardinal number)
1b) sixth (ordinal number)
1c) in combination with other numbers
Aramaic equivalent: shet (שֵׁת "six" H8353)
Adj — AdjHAcbsc
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa