Micah 5:1 — Word Study
WLCעַתָּה֙ תִּתְגֹּדְדִ֣י בַת־ גְּד֔וּד מָצ֖וֹר שָׂ֣ם עָלֵ֑ינוּ בַּשֵּׁ֙בֶט֙ יַכּ֣וּ עַֽל־ הַלְּחִ֔י אֵ֖ת שֹׁפֵ֥ט יִשְׂרָאֵֽל׃ ס
BSAof IsraelYisrâʼêl [God's chosen people, the descendants of Jacob]
| Greek | English | Parsing |
|---|---|---|
| עַתָּה֙ | now | Adverb |
| תִּתְגֹּדְדִ֣י | you will cut yourself | Verb, Hithpael, imperfect second person feminine singular |
| בַת־ | O daughter of | Noun common, feminine singular construct |
| גְּד֔וּד | troop[s] | Noun common, masculine singular absolute |
| מָצ֖וֹר | a siege | Noun common, masculine singular absolute |
| שָׂ֣ם | someone has set | Verb, Qal, perfect third person masculine singular |
| עָלֵ֑ינוּ | on us | Preposition, suffix |
| בַּשֵּׁ֙בֶט֙ | with rod | Preposition, noun common masculine singular absolute |
| יַכּ֣וּ | they will strike | Verb, Hiphil, imperfect third person masculine plural |
| עַֽל־ | on | Preposition |
| הַלְּחִ֔י | the cheek | Particle, noun common masculine singular absolute |
| אֵ֖ת | the object marker | Particle |
| שֹׁפֵ֥ט | [the] judge of | Verb, Qal, participle (active) masculine singular common |
| יִשְׂרָאֵֽל׃ ס | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now, O daughter of troops, mobilize your troops; for a siege is laid against us! With a rod they will strike the cheek of the judge of Israel. |
| KJV | Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. |
| ASV | Now shalt thou gather thyself in troops, O daughter of troops: he hath laid siege against us; they shall smite the judge of Israel with a rod upon the cheek. |
| YLT | Now gather thyself together, O daughter of troops, A siege he hath laid against us, With a rod they smite on the cheek the judge of Israel. |
| WEB | Now you shall gather yourself in troops, daughter of troops. He has laid siege against us. They will strike the judge of Israel with a rod on the cheek. |
| BBE | Now you will give yourselves deep wounds for grief; they will put up a wall round us: they will give the judge of Israel a blow on the face with a rod. |
The translations agree on the term מָצוֹר as siege in this context.
The sentence is structured around a main clause with supporting phrases that detail the urgency of the call to action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבֵּית לֶחֶם
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 — Micah 5:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy of Micahgenerated
Micah 5:1 presents a call to action for the people of Israel, warning them of an impending siege. The prophet Micah uses the imagery of a daughter to evoke a sense of urgency and vulnerability, urging them to gather their troops in preparation for the coming conflict. This verse sets the stage for the subsequent promise of a ruler to arise from Bethlehem, emphasizing the contrast between present distress and future hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:49 | The LORD will bring a nation from afar, from the ends of the earth, to swoop down upon you like an eagle—a nation whose language you will not understand, |
| 2 | 2 Kings 24:2 | And the LORD sent Chaldean, Aramean, Moabite, and Ammonite raiders against Jehoiakim in order to destroy Judah, according to the word that the LORD had spoken through His servants the prophets. |
| 3 | Isaiah 8:9 | Huddle together, O peoples, and be shattered; pay attention, all you distant lands; prepare for battle, and be shattered; prepare for battle, and be shattered! |
| 4 | Isaiah 10:6 | I will send him against a godless nation; I will dispatch him against a people destined for My rage, to take spoils and seize plunder, and to trample them down like clay in the streets. |
| 5 | Jeremiah 4:7 | A lion has gone up from his thicket, and a destroyer of nations has set out. He has left his lair to lay waste your land. Your cities will be reduced to ruins and lie uninhabited. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — מָצ֖וֹר, ma.Tzorgenerated
The Hebrew word מָצוֹר (ma.Tzor) refers to a siege, indicating a situation where a city is surrounded by an enemy force. It carries connotations of entrapment and distress, as it describes both the physical act of besieging and the emotional turmoil associated with such an event.
In this verse, the term emphasizes the urgency of the situation facing Israel. The use of מָצוֹר suggests that the people are under threat and must prepare themselves for the impending attack, highlighting the gravity of their circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV and ASV, all of which use siege to convey the meaning of מָצוֹר.
Sentence Structuregenerated
The finite verb תִּתְגֹּדְדִ֣י, you will cut yourself, governs the main clause, with several phrases following it. The structure emphasizes the call to action as the primary focus of the verse.
The prepositional phrase עָלֵ֑ינוּ (on us) indicates the direction of the siege, while the participial phrase בַּשֵּׁ֙בֶט֙ (with a rod) describes the manner of the impending attack.
Septuagint Backgroundgenerated
The Septuagint translates מָצוֹר as σύ (sy), which can imply a more personal sense of involvement or presence in the siege. This choice reflects a different nuance, suggesting not just a physical siege but the emotional weight of the situation.
This translation indicates an interpretative choice that may highlight the relational aspect of the siege, focusing on the impact on the people rather than just the military action.
In plain words — the whole versegenerated
Micah 5:1 warns the people of Israel, referred to as the daughter of troops, to gather their forces because a siege is coming. The verse indicates that they will face an attack, where the judge of Israel will be struck on the cheek, symbolizing humiliation and defeat.
Frequently Asked Questionsgenerated
It represents the people of Israel, emphasizing their vulnerability and the need for unity in the face of danger.
The siege symbolizes a time of great distress for Israel, indicating that they are under threat from enemy forces.
Striking the judge represents a deep humiliation for Israel, indicating the severity of their plight and the challenges they face from their enemies.
While the verse highlights imminent danger, it sets the stage for the promise of a future ruler from Bethlehem who will bring hope and restoration.
Reflection Questionsgenerated
- In what ways can I prepare myself for challenges that may come my way, just as Israel was called to mobilize?
- How can I find hope in difficult situations, knowing that there may be a future promise waiting?
- What does the imagery of the judge being struck tell us about the nature of leadership and vulnerability?
- How can we support one another in times of distress, reflecting the call to gather and unite?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Micah 5:1, interpreting its implications for Israel and the coming judgment.
Now you will be devastated, daughter of a robber: sieges have been placed upon us; they will strike the judge of Israel on the cheek with a rod.Early Church Fathers on Micah 5 →
So he says that Samaria will be surrounded and encompassed by the hostile peoples. Not only will they strike her cheek with their hand, which is more bearable, but they will crush her with rods, which is especially cruel.Early Church Fathers on Micah 5 →
Daughter of the robber: Some understand this of Babylon; which robbed and pillaged the temple of God: others understand it of Jerusalem; by reason of the many rapines and oppressions committed there.Early Church Fathers on Micah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 5:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow gather thyself in troops, O daughter of troops,.... Not Jerusalem, full of people, called to draw out their forces, and fall upon the enemy besieging them, whether Chaldeans or Romans; but rather
Read John Gill on Micah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. Now gather thyself in troops - i:e., thou shalt do so, to resist the enemy.
Read Robert Jamieson on Micah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMICAH CHAPTER 5 The birth of Christ foretold, ; his kingdom, ; his complete conquest over his enemies, . This verse is, say some, a sharp sarcasm against Israel’ s enemies. Others will have it to be a repetition of the evils, and a description how far those evils should prevail, that were ere long to come upon Judah and Jerusalem, by either Sennacherib and his Assyrians, or by Nebuchadnezzar and his Babylonians, to where God’ s people seem thus to speak: We have heard what we must suffer for a time, and how we shall be delivered and triumph at last; and since that is the order, first afflictions, afterwards salvation, delay not, O thou enemy, but now gather thyself in troops; summon in thy…
Read Matthew Poole on Micah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 5:1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.Ver. 1. Now gather thyself in troops, O daughter of troops] Here the virgin, the daughter of Zion, despiseth her adversaries of Assyria and Babylon, and laughs them to scorn; "the daughter of Jerusalem shaketh her head at them," Isaiah 37:22; and bearing herself bold upon the foregoing promise, Micah 4:13, that she should beat in pieces many people, she taketh liberty to taunt the Assyrian monarch with all his troops beleaguering her, and basely abusing her judges, telling him, that the babe of Bethlehem would shortly take an order with…
Read John Trapp on Micah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersV. (1) O daughter of troops.—This verse coheres better with the former chapter, to which it is attached in the Hebrew Version. Micah again interpolates a prediction of trouble and dismay between the sentences describing triumph and glory. The sentence of smiting the judge has its historical fulfilment in the indignities which happened to King Zedekiah.
Read Charles John Ellicott on Micah 5 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER V This chapter begins, according to the opinion of some commentators, with a prophecy concerning the siege of Jerusalem by Nebuchadnezzar, and the great indignities which Zedekiah should suffer from the Babylonians, 1. We have next a most famous prediction concerning the birthplace of the Messiah, "whose goings forth have been from of old, from EVERLASTING," 2. See Matthew 2:6. The Jews obstinately persisting in their opposition to the Messiah, God will therefore give them up into the hands of their enemies till the times of the Gentiles be fulfilled: and then all the posterity of Jacob, both Israel and Judah, shall be converted to the faith of our Lord Jesus Christ, and, along with…
Read AdamClarke on Micah 5 →CambridgeThe Cambridge Bible for Schools and Colleges1. Transition from the prediction of Jerusalem’s extremity during the siege to the Messianic glories in prospect 1. Now gather thyself in troops] Rather, Now thou mayest gather, &c. Assyria may marshal her hosts, may lay siege against the holy city, may violate the person of the king, but from insignificant Bethlehem a royal Deliverer shall arise. O daughter of troops] i.e. O invading army. ‘Daughter’ is a personifying phrase, as in ‘daughter of Jerusalem’ = population of Jerusalem. Most commentators think Jerusalem itself is referred to here, the ‘troops’ being the crowds of frightened citizens, but this is contrary to usage, ‘troop’ being constantly used in a military sense. he hath laid…
Read Cambridge on Micah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleNow gather thyself in troops, O daughter of troops - The “daughter of troops” is still the same who was before addressed, Judah. The word is almost always .
Read Albert Barnes on Micah 5 →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
Now, O daughter of troops, mobilize your troops; for a siege is laid against us! With a rod they will strike the cheek of the judge of Israel.
Now you shall gather yourself in troops, daughter of troops. He has laid siege against us. They will strike the judge of Israel with a rod on the cheek.
Now, O daughter of troops, mobilize your troops; for a siege is laid against us! With a rod they will strike the cheek of the judge of Israel.
But now slash yourself, daughter surrounded by soldiers! We are besieged! With a scepter they strike Israel’s ruler on the side of his face.
Tyndale line
Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
Now shalt thou gather thyself in troops, O daughter of troops: he hath laid siege against us; they shall smite the judge of Israel with a rod upon the cheek.
Now shalt thou gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
Nowe assemble thy garisons, O daughter of garisons: he hath layed siege against vs: they shall smite the iudge of Israel with a rod vpon the cheeke.
Strictly literal
Now gather thyself in troops, O daughter of troops; he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
Now gather thyself together, O daughter of troops, A siege he hath laid against us, With a rod they smite on the cheek the judge of Israel.
Now gather yourself together, O daughter of troops, || He has laid a siege against us, || They strike [the] judge of Israel on the cheek with a rod.
(4:14) Now gather thyself in troops, O daughter of troops; they lay siege against us: with the rod they smite upon the cheek the judge of Israel.
Now come together in battle ranks, daughter of soldiers; the soldiers have set up a siege around city, with a rod they will strike the judge of Israel on the cheek.
From the Latin
Now shalt thou be laid waste, O daughter of the robber: they have laid siege against us, with a rod shall they strike the cheek of the judge of Israel.
Simplified
Gather your troops together, Jerusalem! An enemy is besieging us. They will strike Israel's leader on the cheek with a rod.
Now you will give yourselves deep wounds for grief; they will put up a wall round us: they will give the judge of Israel a blow on the face with a rod.
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 presents the verse as it stands, while the Septuagint aligns closely with it, differing only in word order. The Dead Sea Scrolls show some variations, with partial restorations, but do not significantly alter the meaning conveyed in the Masoretic Text.
עַתָּה֙ תִּתְגֹּדְדִ֣י בַת־ גְּד֔וּד מָצ֖וֹר שָׂ֣ם עָלֵ֑ינוּ בַּשֵּׁ֙בֶט֙ יַכּ֣וּ עַֽל־ הַלְּחִ֔י אֵ֖ת שֹׁפֵ֥ט יִשְׂרָאֵֽל׃ ס
12 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.
[ואתה] [בית] [לחם] [אפרתה] [צעיר] [להיות] [באלפי] [יהודה] [ממ׳ך] [ל׳י] לא יצא [להיות] [מושל] [בישראל] [ומוצאתי׳ו] [מקדם] [מימי] [עולם]
1 word on the leather — 1 partly restored, 17 supplied entire by an editor.
[ואתה] [בית] לחם [אפרתה] [צעיר] [להיות] [באלפי] [יהודה] [ממ׳ך] [ל׳י] [יצא] [להיות] [מושל] [בישראל] [ומוצאתי׳ו] [מקדם] [מימי] [עולם]
nothing on the leather here — 1 partly restored, 17 supplied entire by an editor.
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 Micah 5:1
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
HD — AdverbHD
גָּדַד (gadad) is a Hebrew verb meaning to penetrate or cut. It encompasses actions like attacking or invading, as well as gathering in troops. The Hithpoel form indicates cutting oneself, often in a religious context. The entries suggest a range of meanings from physical actions to social gatherings.
[גָּדַד] vb. penetrate, cut
Qal they attack (penetrate, make inroads upon) the life of a righteous man
Hithpo.
cut oneself, as religious (heathen) practice
gather troops, or bands; go in troops or throngs, throng
base
H1413 [גָּדַד] penetrate, cut .they attack (penetrate, make inroads upon) the life of a righteous man
. . cut oneself, as religious (heathen) practice
. gather troops, or bands; go in troops or throngs, throng
1413 gadad gaw-dad'
a primitive root (compare 1464); to crowd; also to gash (as
if by pressing into):--assemble (selves by troops), gather
(selves together, self in troops), cut selves.
see HEBREW for 01464
גָּדַד (ga.dad) — to cut.
1) to penetrate, cut, attack, invade
1a) (Qal) to penetrate, cut into
1b)(Hithpoel)
1b1) to cut oneself
1b2) to gather in troops or crowds
Aramaic equivalent: ge.dad (גְּדַד "to chop" H1414)
HVti2fs — Verb · Hithpael · imperfect second person feminine singularHVti2fs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
גְּדוּד (gduwd) refers to a band or troop, often associated with soldiers or marauding groups. It encompasses meanings like a raiding band or a company within an army. The term is derived from a related root, indicating a crowd or assembly, particularly in a military context.
גְּדוּד n.m. band, troop
marauding band
troop
foray, raid
base
H1416 גְּדוּד band, troop
1416 gduwd ghed-ood'
from 1413; a crowd (especially of soldiers):--army, band (of
men), company, troop (of robbers).
see HEBREW for 01413
גְּדוּד (ge.dud) — band.
1) a band, troop, marauding band
1a) marauding band, raiding band
1b) troop, band (of divisions of army)
1c) foray, raid
HNcmsa — Noun common · masculine singular absoluteHNcmsa
מָצוֹר (matsowr) refers to a siege or an enclosure used during a siege, such as a rampart or fortification. It can denote both the physical structures associated with besieging and the abstract concept of distress. The word is built from a root meaning to hem in, indicating confinement or defense.
מָצוֹר n.[m.] siege-enclosure, siege, entrenchment
base
H4692 מָצוֹר siege-enclosure, siege, entrenchment
4692 matsowr maw-tsore'
or matsuwr {maw-tsoor'}; from 6696; something hemming in,
i.e. (objectively) a mound (of besiegers), (abstractly) a
siege, (figuratively) distress; or (subjectively) a
fastness:--besieged, bulwark, defence, fenced, fortress,
siege, strong (hold), tower.
see HEBREW for 06696
מָצוֹר (ma.tsor) — siege.
1) siege-enclosure, siege, entrenchment, siege works
1a) siege
1b) enclosure, siege-works, rampart
HNcmsa — Noun common · masculine singular absoluteHNcmsa
sej (matsor (De 28:52,53; 1Ki 15:27; 2Ki 25:2; Isa 29:3; Eze 4:2); "to be besieged," "to suffer siege," ba-matsor bo' (De 20:19; 2Ki 24:10; 25:2)):
1. In Early Hebrew History
2. In the Monarchy
3. Preliminaries to Siege
4. Siege Operations: Attack
(1) Investment of City
(2) Line of Circumvallation
(3) Mound, or Earthworks
(4) Battering-Rams
(5) Storming of Walls and Rushing of Breach
5. Siege Operations: Defense
6. Raising of Siege
7. Horrors of Siege and Capture
8. Siege in the New Testament
LITERATURE
→ An offer of peace must be made to the city before beginning a De 20:10-12
→ Conducted by erecting embankments parallel to the walls of the besieged city De 20:19,20; Isa 29:3; 37:33
→ Battering-rams used in
See BATTERING-RAMS
→ Distress of the inhabitants during a 2Ki 6:24-29; 25:3; Isa 9:20; 36:12; Jer 19:9
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
(maqqel, maTTeh, shebheT; rhabdos): Little distinction can be drawn between the Hebrew words used for "rod" and "staff." Maqqel is the word used in Ge 30:37 ff for the twigs of poplar put by Jacob before his sheep, and in Jer 1:11 of the "rod of an almond-tree." MaTTeh is used of a rod in the hand, as the "rods" of Moses and of Aaron (Ex 4:2 ff; 7:9 , etc.). ShebheT is used, but sometimes also maTTeh, of the rod used for correction (Ex 21:20; 2Sa 7:14; Pr 10:13; 13:24; Isa 10:5, etc.). In
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
HVhi3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
לְחִי (lechi) refers to the jaw or cheek, derived from a root meaning to be soft, highlighting its fleshy nature. It encompasses both the jawbone of animals and the cheek of humans. The entries also note its connection to the name Lehi, which shares the same root.
לְחִי n.m. jaw, cheek
jaw, jawbone, of animal
cheek, of man
base
H3895 לְחִי jaw, cheek
3895 lchiy lekh-ee'
from an unused root meaning to be soft; the cheek (from its
fleshiness); hence, the jaw-bone:--cheek (bone), jaw (bone).
לְחִי (le.chi) — Lehi.
This name means jaw, cheek
Another name of le.chi (לֶחִי "Lehi" H3896)
לְחִי (le.chi) — jaw.
1) jaw, cheek
1a) jaw, jawbone (of animal)
1b) cheek (of man)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
Cheek
Smiting on the cheek was accounted a grievous injury and insult (Job 16:10; Lam. 3:30; Micah 5:1). The admonition (Luke 6:29), “Unto him that smiteth thee on the one cheek offer also the other,” means simply, “Resist not evil” (Matt. 5:39; 1 Pet. 2:19-23). Ps. 3:7 = that God had deprived his enemies of the power of doing him injury.
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
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
HVqrmsc — Verb · Qal · participle (active) masculine singular commonHVqrmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.