Numbers 13:21 — Word Study
WLCוַֽיַּעֲל֖וּ וַיָּתֻ֣רוּ אֶת־ הָאָ֑רֶץ מִמִּדְבַּר־ צִ֥ן עַד־ רְחֹ֖ב לְבֹ֥א חֲמָֽת׃
BSASo they went upʻâlâh▸ [ascended to a higher place] and spied outtûwr▸ [explored, searched thoroughly] the landʼerets [earth, territory] from the Wildernessmidbâr [desert, barren region] of ZinTsin [a desert region near the Dead Sea] asʻad far as RehobRᵉchôb [till, up to, a city in Syria] toward Lebo-hamathChămâth [in the direction of, approaching, the entrance to Hamath, a city in Syria]
| Greek | English | Parsing |
|---|---|---|
| וַֽיַּעֲל֖וּ | and they went up | Verb, Qal, sequential imperfect third person masculine plural |
| וַיָּתֻ֣רוּ | and they spied out | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| הָאָ֑רֶץ | the land | Particle, noun common feminine singular absolute |
| מִמִּדְבַּר־ | from [the] wilderness of | Preposition, noun common masculine singular construct |
| צִ֥ן | Zin | Noun proper |
| עַד־ | to | Preposition |
| רְחֹ֖ב | Rehob | Noun proper |
| לְבֹ֥א | Lebo | Verb, Qal, infinitive construct common |
| חֲמָֽת׃ | Hamath | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they went up and spied out the land from the Wilderness of Zin as far as Rehob, toward Lebo-hamath. |
| KJV | ¶ So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath. |
| ASV | So they went up, and spied out the land from the wilderness of Zin unto Rehob, to the entrance of Hamath. |
| YLT | And they go up and spy the land, from the wilderness of Zin unto Rehob at the going in to Hamath; |
| WEB | So they went up, and spied out the land from the wilderness of Zin to Rehob, to the entrance of Hamath. |
| BBE | So they went up and got a view of the land, from the waste land of Zin to Rehob, on the way to Hamath. |
Where they part company is in their choice of words for עָלָה and תּוּר — see How Translations Differ.
The main action is introduced first, followed by details about the journey's starting point and destination.
7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbעָלָה
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 — Numbers 13:21
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 Exploration of Canaangenerated
Numbers 13:21 describes the moment when the Israelite spies ascended to survey the land of Canaan, beginning their mission to gather information about the territory they were to inherit. This exploration was crucial for the Israelites as they prepared to enter the Promised Land, a land flowing with milk and honey, as previously promised by God. The journey from the Wilderness of Zin to Rehob marked a significant step in their quest for the land that had been promised to their ancestors.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 20:1 | In the first month, the whole congregation of Israel entered the Wilderness of Zin and stayed in Kadesh. There Miriam died and was buried. |
| 2 | Numbers 27:14 | for when the congregation contended in the Wilderness of Zin, both of you rebelled against My command to show My holiness in their sight regarding the waters.” Those were the waters of Meribah in Kadesh, in the Wilderness of Zin. |
| 3 | Numbers 33:36 | They set out from Ezion-geber and camped at Kadesh in the Wilderness of Zin. |
| 4 | Numbers 34:3–4 | Your southern border will extend from the Wilderness of Zin along the border of Edom. On the east, your southern border will run from the end of the Salt Sea, |
| 5 | Deuteronomy 32:51 | For at the waters of Meribah-kadesh in the Wilderness of Zin, both of you broke faith with Me among the Israelites by failing to treat Me as holy in their presence. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עָלָה, vai.ya.'a.Lugenerated
The verb עָלָה (alah) means 'to ascend' and indicates a movement upwards or towards a higher place. It encompasses a range of meanings from physical elevation to spiritual ascent, suggesting a journey or a significant undertaking.
In this context, the spies went up to explore the land, which emphasizes the importance of their mission. The use of this verb indicates not just a physical act of climbing but also the significance of their task in the narrative of the Israelites' journey.
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
Two finite verbs govern this verse: יַּעֲל֖וּ (they went up) and יָּתֻ֣רוּ (they spied out). The structure indicates a sequence of actions — first ascending and then exploring.
The sentence begins with the action of going up, establishing the primary focus on their journey, followed by the exploration of the land, which is described in detail.
Septuagint Backgroundgenerated
The Septuagint translates עָלָה as ἀναβάντες and תּוּר as κατεσκέψαντο. This choice of words suggests a more thorough investigation, emphasizing the spies' role in gathering detailed information about the land.
The use of ἀναβάντες indicates an ascent that is not only physical but also metaphorical, as they rise to the task of exploration.
In plain words — the whole versegenerated
Numbers 13:21 tells us that the spies went up to explore the land from the Wilderness of Zin to Rehob, approaching Hamath. This journey was significant as they gathered information about the territory they were to inherit, marking an important step in their journey to the Promised Land.
Frequently Asked Questionsgenerated
The phrase indicates that the spies ascended to a higher geographical area to survey the land, highlighting the importance of their mission.
They were sent to gather information about the land's fertility, resources, and inhabitants in preparation for the Israelites' entry into Canaan.
The Wilderness of Zin is a desert area that the Israelites traversed during their journey, marking a critical point in their exploration of Canaan.
The exploration underscores the importance of preparation and gathering knowledge before undertaking significant endeavors, such as entering the Promised Land.
Reflection Questionsgenerated
- What steps can I take to prepare for important decisions in my life, similar to how the spies prepared for their mission?
- How can I seek out knowledge and understanding in my own journey of faith?
- In what ways can exploring new opportunities lead to growth and discovery in my life?
- What lessons can I learn from the spies' experience in gathering information about the land?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 13:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo they went up and searched the land,.... Went up the mountains as they were directed, and passed through the whole land; diligently inquired into everything material belonging to it, according to
Read John Gill on Numbers 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath. So they ... searched the land - they advanced from south to north, reconnoitring the whole land.
Read Robert Jamieson on Numbers 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wilderness of Zin, in the south of Canaan, ; differing from the wilderness of Sin, which was nigh unto Egypt, . To Hamath; i.e. from the south they passed through the whole land even to the northern parts of it, Rehob, a city in the northwest part, ; and Hamath, a city in the north-east part, . And that they might more expeditiously and securely perform this office, it is probable that they divided themselves into several shall parties, and informed themselves not only by their eye, but also by their ear, and the information of persons, of whom they inquired about the nature and condition of their land.
Read Matthew Poole on Numbers 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) From the wilderness of Zin.—The name of the wilderness of Zin, in which Kadesh was situated, appears to have been given to the northern or northeastern part of the wilderness of Paran. Comp. Numbers 20:1; Numbers 27:14; Numbers 33:36; Numbers 34:3-4; Deuteronomy 32:51; Joshua 15:1; Joshua 15:3. Unto Rehob, as men come to Hamath.—Or, unto Rehob, at the entrance of Hamath. Rehob is supposed to be identical with the Beth-rehob of Jdg 18:28, in the tribe of Naphtali, which was near Dan-Laish. “The entrance of Hamath” formed the northern boundary of the land assigned to the Israelites (Numbers 34:8).
Read Charles John Ellicott on Numbers 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. From the wilderness of Zin] The place called; צן Tsin, here, is different from that called סין Sin or Seen. Exodus 16:1; the latter was nigh to Egypt, but the former was near Kadesh Barnea, not far from the borders of the promised land. "The spies having left Kadesh Barnea, which was in the desert of Paran, see Numbers 13:26, they proceeded to the desert of Tsin, all along the land of Canaan, nearly following the course of the river Jordan, till they came to Rehob, a city situated near Mount Libanus, at the northern extremity of the Holy Land, towards the road that leads to Hamath. Thence they returned through the midst of the same land by the borders of the Sidonians and…
Read AdamClarke on Numbers 13 →CambridgeThe Cambridge Bible for Schools and Colleges21. the wilderness of Zin] The geographical statements regarding the tracts south of Judah are vague. In Numbers 13:26 Paran and Kadesh are placed by the compiler in juxtaposition, but in Numbers 20:1 Zin and Kadesh. See prelim, note on ch. 20. Rehob] Probably the same as Beth-rehob (Judges 18:28) near the sources of the Jordan. the entrance of Hamath] Hamath (a district mentioned in Egyptian inscriptions) lay to the north of Palestine; and the ‘entrance’ to it seems to have been a well-known pass, formed by a depression between Lebanon and Hermon. It was, according to P , a point on the northern border of Israel’s possessions in Canaan (Numbers 34:8).
Read Cambridge on Numbers 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThe wilderness of Zin was the northeastern portion of the wilderness of Paran.
Read Albert Barnes on Numbers 13 →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
So they went up and spied out the land from the Wilderness of Zin as far as Rehob, toward Lebo-hamath.
So they went up, and spied out the land from the wilderness of Zin to Rehob, to the entrance of Hamath.
So they went up and spied out the land from the Wilderness of Zin as far as Rehob, toward Lebo-hamath.
So they went up and investigated the land from the wilderness of Zin to Rehob, at the entrance of Hamath.
Tyndale line
¶ So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath.
So they went up, and spied out the land from the wilderness of Zin unto Rehob, to the entrance of Hamath.
So they went up, and spied out the land from the wilderness of Zin unto Rehob, to the entering in of Hamath.
So they went up, and searched the land from the wilderness of Zin to Rehob, as men come to Hamath.
And what the land is: whether it be fat or leane, whether there be trees therein, or not. And be of good courage, and bring of the fruite of the lande (for then was the time of the first ripe grapes)
Strictly literal
And they went up, and searched out the land from the wilderness of Zin to Rehob, where one comes towards Hamath.
And they go up and spy the land, from the wilderness of Zin unto Rehob at the going in to Hamath;
And they go up and spy out the land, from the wilderness of Zin to Rehob at the going in to Hamath;
And they went up, and spied out the land from the wilderness of Zin unto Rechob, on the road to Chamath.
So the men went up and examined the land from the wilderness of Zin to Rehob, near Lebo Hamath.
From the Latin
The ground, fat or barren, woody or without trees. Be of good courage, and bring us of the fruits of the land. Now it was the time when the first ripe grapes are fit to be eaten.
Simplified
So the men went and explored the land all the way from the Desert of Zin to Rehob, bear Lebo-hamath.
So they went up and got a view of the land, from the waste land of Zin to Rehob, on the way to Hamath.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 9 of the 10 words matched. The Samaritan Pentateuch differs in five words, indicating variations in the actions described, such as 'they walked' and 'they came.' The Dead Sea Scrolls also show some differences, with several words restored or supplied by an editor.
וַֽיַּעֲל֖וּ וַיָּתֻ֣רוּ אֶת־ הָאָ֑רֶץ מִמִּדְבַּר־ צִ֥ן עַד־ רְחֹ֖ב לְבֹ֥א חֲמָֽת׃
9 of the 10 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.
וילכו ויבאו ויתורו את הארץ ממדבר צן עד רחב לבוא חמתה
5 words differ from the Masoretic Text: ילכו (walk), יבאו (come), יתורו (spy), בוא (come), חמתה (Hamath)
וילכו ויבואו ויתורו את [הארץ] [ממדבר] צין עד רחוב לבוא חמת׳ה
8 words on the leather — 1 partly restored, 2 supplied entire by an editor.
[ויעלו] [ויתרו] [את] [הארץ] [ממדבר] [צן] [עד] [רחב] לבא חמת
1 word on the leather — 1 partly restored, 8 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 Numbers 13:21
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 עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
תּוּר (tuwr) is a Hebrew verb meaning to seek out, spy out, or explore. It encompasses actions like searching, selecting, and going about, with uses in both Qal and Hiphil forms. The word can refer to explorers or merchants, indicating a range of activities from reconnaissance to trade.
תּוּר vb. seek out, spy out, explore
Qal
seek out, select
spy out, explore
go about
Hiph. they made a reconnaissance at Bethel
base
H8446 תּוּר seek out, spy out, explore
8446 tuwr toor
a primitive root; to meander (causatively, guide) about,
especially for trade or reconnoitring:--chap(-man), sent to
descry, be excellent, merchant(-man), search (out), seek,
(e-)spy (out).
תּוּר (tur) — to spy.
1) to seek, search out, spy out, explore
1a) (Qal)
1a1) to seek out, select, find out how to do something
1a2) to spy out, explore
1a2a) explorers, spies (participle)
1a3) to go about
1a3a) merchant, trader (participle)
1b) (Hiphil) to make a search, make a reconnaissance
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צִן (tsin) refers to a wilderness area south of Canaan, specifically where Kadesh Barnea is situated. The name is derived from a root meaning 'to prick' and is associated with a flat region in the desert between the Dead Sea and the Arabah. The entries consistently identify it as a geographical location.
צִן n.pr.loc. name of wilderness S. of Canaan, where lay Kadesh Barnea
base
H6790 צִן name of wilderness S. of Canaan, where lay Kadesh Barnea
6790 Tsin tseen
from an unused root meaning to prick; a crag; Tsin, a part of
the Desert:--Zin.
צִן (tsin) — Zin.
§ Zin = "flat"
name given to a portion of the desert tract between the Dead Sea and Arabah on the east in which Kadesh-barnea was located
N-proper — Noun properHNpl
(1) A town in the extreme South of Judah, on the line separating that province from Edom, named between the ascent of Akrabbim and Kadesh-barnea (Nu 34:4; Jos 15:3). It must have lain somewhere between Wady el-Fiqra (the ascent of Akrabbim?) and `Ain Qadis (Kadesh-barnea); but the site has not been recovered.
(2) The Wilderness of Zin is the tract deriving its name from the town (Nu 34:3). It is identified with the wilderness of Kadesh in Nu 33:36; while in other places Kadesh is said to be in the wilderness of Zin (Nu 20:1; 27:14; De 32:51). We may take it that the…
Zin
A low palm-tree, the south-eastern corner of the desert et-Tih, the wilderness of Paran, between the Gulf of Akabah and the head of the Wady Guraiyeh (Num. 13:21). To be distinguished from the wilderness of Sin (q.v.).
(flat), the name given to a portion of the desert tract between the Dead Sea, Ghor , and Arabah on the east, and the general plateau of the Tih which stretches westward. The country in question consists of two or three successive terraces of mountain converging to an acute single at the Dead Sea’s southern verge, toward which also they slope. Kadesh lay in it, and here also Idumea was conterminous with Judah; since Kadesh was a city in the border of Edom. [See KADESH, KADESHBARNEA]. (Numbers 13:21; 20:1; 27:14; 33:36; 34:3; Joshua 15:1)
A desert on the south border of Canaan, and the west of Edom, Nu 34:1-4. It formed part of the great wilderness of Paran, Nu 13:26; and in its north-east corner was Kadesh-barnea, memorable for the death of Miriam, the mission of the twelve spies into Canaan, the murmuring of the Israelites, the rock flowing with water, and the unholy passion of Moses, Nu 13:21 20:1-13 27:14.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
רְחוֹב (Rechob) means "broad place" and refers to a location in Syria and a town in Asher. It is associated with several figures, including a man from Zobah, the father of Hadadezer, and a Levite who sealed a covenant with Nehemiah. The term also marks the northern limit of the spies' exploration in Canaan.
רְחוֹב, רְחֹב n.pr.
loc.:
towards Hamath
in Asher
m.:
Aram. name
post-exilic Levite
base
H7340 רְחוֹב, רְחֹב
7340 Rchob rekh-obe'
or Rchowb {rekh-obe'}; the same as 7339; Rechob, the name of
a place in Syria, also of a Syrian and an Israelite:--Rehob.
see HEBREW for 07339
רְחוֹב (re.chov) — Rehob.
§ Rehob = "broad place"
the northern limit of the exploration of the spies in Canaan; on the road to Hamath
רְחוֹב (re.chov) — Rehob.
§ Rehob = "broad place"
a town in Asher
רְחוֹב (re.chov) — Rehob.
A man of Zobah living at the time of United Monarchy, first mentioned at 2Sa.8.3;
father of: Hadadezer (H1909)
§ Rehob = "broad place"
1) father of Hadadezer the king of Zobah who was killed by David
2) a Levite who sealed the covenant with Nehemiah
3) the northern limit of the exploration of the spies in Canaan; on the road to Hamath
4) a town in Asher
5) a second town by the same name also in Asher
רְחוֹב (re.chov) — Rehob.
A man living at the time of Exile and Return, only mentioned at Neh.10.11
§ Rehob = "broad place"
1) father of Hadadezer the king of Zobah who was killed by David
2) a Levite who sealed the covenant with Nehemiah
N-proper — Noun properHNpl
re'-hob (rechobh; Rhoob, Rhaab):
(1) Etymologically the word means "broad" and might be applied either to a road or a plain. Rehob is given (Nu 13:21) as the northern limit of Israel as reached by the spies. This agrees with the position assigned to Beth-rehob in the narrative of the settlement of the Danites (Jud 18:28). It is mentioned again along with the kingdom of Zobah in connection with the wars of Saul (1Sa 14:47 Septuagint Lag.), and as having been associated with, Zobah and Maacah against David in the Ammonite war and as having been defeated by him (2Sa 10:6). Robinson sought to identify it with Hunin, but it hardly suits the references. Buhl (GAP, 240) following…
Rehob
Street; broad place. (1.) The father of Hadadezer, king of Tobah (2 Sam. 8:3, 12).
(2.) Neh. 10:11.
(3.) The same, probably, as Beth-rehob (2 Sam. 10:6, 8; Judg. 18:28), a place in the north of Palestine (Num. 13:21). It is now supposed to be represented by the castle of Hunin, south-west of Dan, on the road from Hamath into Coele-Syria.
(4.) A town of Asher (Josh. 19:28), to the east of Zidon.
(5.) Another town of Asher (Josh. 19:30), kept possession of by the Canaanites (
The father of Hadadezer king of Zobah, whom David smote at the Euphrates. (2 Samuel 8:3,12) (B.C. before 1043.) A Levite or family of Levites who sealed the covenant with Nehemiah. (Nehemiah 10:11) (B.C. 410.) The northern limit of the exploration of the spies. (Numbers 13:21) Robinson fixes the position of Rehob as not far from Tell el-Kady and Banias . One of the towns allotted to Asher. (Joshua 19:28) Asher contained another Rehob, (Joshua 19:30) but the situation of these towns is unknown.
1. A Levitical city in Asher, Jos 19:28; 21:31, on the northern border of the Holy Land, called also Beth-rehob, and lying in a valley south of Anti-Lebanon, not far north of Dan, Nu 13:21; Jud 18:28. It was long governed by its own kings, Jud 1:31, but in the time of David was rendered tributary, 2Sa 10:6,8,19. Some think there were two cities of this name in Asher.
2. The father of Hadadezer king of Zobah in Syria, 2Sa 8:3.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqcc — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word חֲמָת (*Chamath*) refers to a location, specifically a city in upper Syria known as Hamath, which means 'fortress.' It is noted in the context of being a significant city in the valley of the Orontes. The term is associated with the root meaning of 'walled' and is mentioned in Amos 6:2 as 'great Hamath.'
חֲמָת, חֲמַת n.pr.loc. (√ dub.; fortress). It is called great Hamath by Am 6:2 (חֲמַת רַבָּה)
base
H2574 חֲמָת, חֲמַת (√ dub.; fortress)
2574 Chamath kham-awth'
from the same as 2346; walled; Chamath, a place in
Syria:--Hamath, Hemath.
see HEBREW for 02346
חֲמָת (cha.mat) — Hamath.
§ Hamath = "fortress"
the principle city of upper Syria in the valley of the Orontes
חֲמָת (cha.mat) — (Zobah)-Hamath.
Hamath = "fortress"
the principle city of upper Syria in the valley of the Orontes
Combined with tso.va (צוֹבָא "Zobah" H6678)
N-proper — Noun properHNpl
ha'-math (chamath; Hemath, Haimath; Swete also has Hemath): The word signifies a defense or citadel, and such designation was very suitable for this chief royal city of the Hittites, situated between their northern and southern capitals, Carchemish and Kadesh, on a gigantic mound beside the Orontes. In Am 6:2 it is named Great Hamath, but not necessarily to distinguish it from other places of the same name.
1. Early History:
The Hamathite is mentioned in Ge 10:18 among the sons of Canaan, but in historic times the population, as the personal names testify, seems to have been for the most part Semitic. The ideal boundary of Israel reached the territory, but not the city of Hamath (Nu 34:8;
Hamath
Fortress, the capital of one of the kingdoms of Upper Syria of the same name, on the Orontes, in the valley of Lebanon, at the northern boundary of Palestine (Num. 13:21; 34:8), at the foot of Hermon (Josh. 13:5) towards Damascus (Zech. 9:2; Jer. 49:23). It is called “Hamath the great” in Amos 6:2, and “Hamath-zobah” in 2 Chr. 8:3.
Hamath, now Hamah, had an Aramaean population, but Hittite monuments discovered there show that it must have been at one time occupied by the Hittites. It was among the conquests of the Pharaoh Thothmes III. Its king, Tou or Toi…
(fortress), the principal city of upper Syria, was situated in the valley of the Orontes, which it commanded from the low screen of hills which forms the water-shed between the source of the Orontes and Antioch. The Hamathites were a Hamitic race, and are included among the descendants of Canaan. (Genesis 10:18) Nothing appears of the power of Hamath until the time of David. (2 Samuel 8:9) Hamath seems clearly to have been included in the dominions of Solomon. (1 Kings 4:21-24) The "store-cities" which Solomon "built in Hamath," (2 Chronicles 8:4) were perhaps staples for trade. In the Assyrian inscriptions of the time of Ahab (B.C. 900) Hamath appears as a separate power, in…
A celebrated city of Syria. Hamath, like Jerusalem and Damascus, is one of the few places in Syria and Palestine which have retained a certain degree of importance from the very earliest ages to the present time. The name occurs in Ge 10:18, as the seat of a Canaanitish tribe; and it is often mentioned as the northern limits of Canaan in its widest extent, Nu 13:21; Jos 13:5; Jud 3:3. In David’s time, Toi king of Hamath was his ally, 2Sa 8:9,10.
Burckhardt describes Hamath as "situated on both sides of the Orontes; a part of it is built on the declivity of a hill, and a part in the plain. The town is of considerable…