Numbers 20:1 — Word Study
WLCוַיָּבֹ֣אוּ בְנֵֽי־ יִ֠שְׂרָאֵל כָּל־ הָ֨עֵדָ֤ה מִדְבַּר־ צִן֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מָת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם׃
BSAIn the firstriʼshôwn [initial, primary] monthchôdesh the wholekôl [entire, complete] congregationʻêdâh [gathering, assembly] of IsraelYisrâʼêl [Jacob's descendants, God's chosen people] enteredbôwʼ▸ [came into, arrived at] the Wildernessmidbâr [desert, barren land] of ZinTsin [a desert region near the Dead Sea] [and]ʻam stayedyâshab▸ [dwelled, remained] in KadeshQâdêsh [a holy place, a city in southern Judah] Thereshâm [in that place, at that time] MiriamMiryâm [rebellion, bitterness] diedmûwth▸ [passed away, departed] and was buriedqâbar▸ [laid to rest, interred]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֣אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| בְנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִ֠שְׂרָאֵל | Israel | Noun proper |
| כָּל־ | all | Noun common, masculine singular construct |
| הָ֨עֵדָ֤ה | the congregation | Particle, noun common feminine singular absolute |
| מִדְבַּר־ | [the] wilderness of | Noun common, masculine singular construct |
| צִן֙ | Zin | Noun proper |
| בַּחֹ֣דֶשׁ | in the month | Preposition, noun common masculine singular absolute |
| הָֽרִאשׁ֔וֹן | first | Particle |
| וַיֵּ֥שֶׁב | and it remained | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| בְּקָדֵ֑שׁ | in Kadesh | Preposition, noun proper |
| וַתָּ֤מָת | and she died | Verb, Qal, sequential imperfect third person feminine singular |
| שָׁם֙ | there | Adverb |
| מִרְיָ֔ם | Miriam | Noun proper feminine |
| וַתִּקָּבֵ֖ר | and she was buried | Verb, Niphal, sequential imperfect third person feminine singular |
| שָֽׁם׃ | there | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the first month, the whole congregation of Israel entered the Wilderness of Zin and stayed in Kadesh. There Miriam died and was buried. |
| KJV | Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. |
| ASV | And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. |
| YLT | And the sons of Israel come in, — all the company — to the wilderness of Zin, in the first month, and the people abide in Kadesh, and Miriam dieth there, and is buried there. |
| WEB | The children of Israel, even the whole congregation, came into the wilderness of Zin in the first month. The people stayed in Kadesh. Miriam died there, and was buried there. |
| BBE | In the first month all the children of Israel came into the waste land of Zin, and put up their tents in Kadesh; there death came to Miriam, and they put her body to rest in the earth. |
Where they part company is in the use of בּוֹא — see How Translations Differ.
The sentence consists of a main clause with two subordinate phrases detailing the actions and locations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִרְיָם
verbבּוֹא
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 20:1
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 Journey of Israel in the Wildernessgenerated
Numbers 20:1 describes the Israelites' journey as they entered the Wilderness of Zin and camped at Kadesh. This moment is significant as it marks a transition in their travels and the death of Miriam, a key figure in their history. The surrounding context in verses 2-4 highlights the challenges faced by the congregation, including their complaints about the lack of water, which sets the stage for further developments in their journey.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 1:22–23 | Then all of you approached me and said, “Let us send men ahead of us to search out the land and bring us word of what route to follow and which cities to enter.” |
| 2 | Deuteronomy 2:14 | The time we spent traveling from Kadesh-barnea until we crossed over the Brook of Zered was thirty-eight years, until that entire generation of fighting men had perished from the camp, as the LORD had sworn to them. |
| 3 | Numbers 13:21 | So they went up and spied out the land from the Wilderness of Zin as far as Rehob, toward Lebo-hamath. |
| 4 | 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. |
| 5 | Numbers 33:36 | They set out from Ezion-geber and camped at Kadesh in the Wilderness of Zin. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — בּוֹא, vai.ya.Vo.'ugenerated
The verb בּוֹא (bo) means to come or go in, covering a wide range of applications including entering a place or approaching someone. It is commonly used in various contexts throughout the Hebrew Bible, illustrating both physical movement and abstract concepts like events coming to pass.
In this verse, it indicates the Israelites' arrival at a specific location, emphasizing their journey and the significance of entering the Wilderness of Zin. The parsing shows it as a sequential imperfect verb, indicating an action that is ongoing or in progress.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb is יָּבֹ֣אוּ, they came, which governs the entire sentence. The structure includes several noun phrases: the subject בְּנֵי־ יִשְׂרָאֵל, the children of Israel, followed by the prepositional phrase indicating their location in the Wilderness of Zin.
The sentence flows with a series of actions: entering, remaining, dying, and being buried, which collectively narrate a significant event in the Israelites' journey.
Septuagint Backgroundgenerated
The Septuagint translates בּוֹא as ἦλθον (ēlthon), meaning they came. This choice reflects a straightforward rendering of the Hebrew verb, maintaining the sense of arrival.
The use of ἦλθον captures the action of entering a new phase in their journey, similar to the Hebrew context.
In plain words — the whole versegenerated
Numbers 20:1 tells us that in the first month, the entire congregation of Israel entered the Wilderness of Zin and camped at Kadesh. It was here that Miriam died and was buried, marking a significant moment in their journey.
Frequently Asked Questionsgenerated
It signifies a pivotal moment in the Israelites' journey as they moved through the desert, facing challenges and changes in leadership.
Miriam was the sister of Moses and Aaron, and her death marks the loss of a key leader and figure among the Israelites during their journey.
Their experience highlights themes of struggle, leadership, and the importance of faith during difficult times.
The Wilderness of Zin is a significant geographical location in the Israelites' journey, representing both challenges and divine guidance.
Reflection Questionsgenerated
- What does Miriam's death teach us about leadership and community?
- How can we find hope in times of loss, as the Israelites did during their journey?
- In what ways do we see God's guidance in difficult circumstances?
- How can we apply the lessons from the Israelites' journey to our own lives today?
The early church on this verse — how the Fathers read it
The early commentary from Cassiodorus discusses the significance of the Israelites' journey and the events at Kadesh, highlighting the spiritual implications of their experiences.
Next comes “And the Lord shall shake the desert of Kadesh.” This still refers to the spirit of piety. The account in Numbers carefully explains this reference when it tells how the people of Israel came to Kadesh and were suffering from…Early Church Fathers on Numbers 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 20:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen came the children of Israel, even the whole congregation,.... Not immediately after the transaction of the above things, recorded in the preceding chapters; as the sending of the spies into the
Read John Gill on Numbers 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.
Read Robert Jamieson on Numbers 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNUMBERS CHAPTER 20 The people journey in the wilderness of Zin; they murmur against Moses for want of water, . God commandeth Moses to speak to the rock, that it might yield water, ,8. Moses striking the rock twice, , displeaseth God, . Moses desiring passage through Edom, , is denied, . Aaron by God’ s command delivering up his office to Eleazar his son, dieth, . All the congregation bemoan him, . Then, to wit, after many other stations and long journeys here omitted. but particularly described Numbers 33. The desert of Zin; a place near the land of Edom, distinct and distant from that, Sin, . In the first month, to wit, of the fortieth year, as is evident, because the next station to this…
Read Matthew Poole on Numbers 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 20:1 Then came the children of Israel, [even] the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.Ver. 1. In the first month.] To wit, of their fortieth year, after they came out of Egypt. For from this chapter to the end of Deuteronomy, are described the passages of the last year only, of their journeying in the wilderness; little being recorded of the thirty-eight years, since the spies’ report. And Miriam died there.] A good woman, and of great use to the people in their travels. But once she raised a great storm against her brother’ s wife, about precedency probably: as did likewise in…
Read John Trapp on Numbers 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXX.(1) Then came . . . —It would be better to translate thus: And (or, Now) the children of Israel came (or, had come) . . ., inasmuch as the interval of time between the events related in the preceding chapters and in this chapter is unknown. In the first month.—It has been commonly supposed that the reference is to the first month of the fortieth year, when the Israelites are thought to have arrived for the second time at Kadesh. Some, however, are of opinion that the journey is the same as that which is mentioned in Numbers 12:16, and in Deuteronomy 1:19; and that the arrival at Kadesh was on the first month of the third year, i.e., the year which followed the departure from Sinai, which…
Read Charles John Ellicott on Numbers 20 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XX The Israelites come to Zin, and Miriam dies, 1. They murmur for want of water, 2-5. Moses and Aaron make supplication at the tabernacle, and the glory of the Lord appears, 6. He commands Moses to take his rod, gather the congregation together, and bring water out of the rock, 7, 8. Moses takes the rod, gathers the Israelites together, chides with them, and smites the rock twice, and the waters flow out plenteously, 9-11. The Lord is offended with Moses and Aaron because they did not sanctify him in the sight of the children of Israel, 12. The place is called Meribah, 13. Moses sends a friendly message to the king of Edom, begging liberty to pass through his territories, 14-17.…
Read AdamClarke on Numbers 20 →CambridgeThe Cambridge Bible for Schools and Colleges1. and Miriam died there] At what period this took place is not stated. The event has no connexion with the following narrative.
Read Cambridge on Numbers 20 →Albert Barnes1798–1870Barnes' Notes on the BibleNum. 20 and Num. 21 narrate the journey of the people from Kadesh round Mount Seir to the heights of Pisgah, near the Jordan, and the various incidents connected with that journey (compare Numbers 33:37-41).
Read Albert Barnes on Numbers 20 →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
In the first month, the whole congregation of Israel entered the Wilderness of Zin and stayed in Kadesh. There Miriam died and was buried.
The children of Israel, even the whole congregation, came into the wilderness of Zin in the first month. The people stayed in Kadesh. Miriam died there, and was buried there.
In the first month, the whole congregation of Israel entered the Wilderness of Zin and stayed in Kadesh. There Miriam died and was buried.
Then the entire community of Israel entered the wilderness of Zin in the first month, and the people stayed in Kadesh. Miriam died and was buried there.
Tyndale line
Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.
And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.
And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.
Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month; and the people abode in Kadesh; and Miriam died there, and was buried there.
Then the children of Israel came with ye whole Congregation to the desert of Zin in the first moneth, and the people abode at Cadesh: where Miriam died, and was buried there.
Strictly literal
And the children of Israel, the whole assembly, came into the wilderness of Zin, in the first month; and the people abode at Kadesh; and Miriam died there, and was buried there.
And the sons of Israel come in, — all the company — to the wilderness of Zin, in the first month, and the people abide in Kadesh, and Miriam dieth there, and is buried there.
And the sons of Israel, all the congregation, come [into] the wilderness of Zin in the first month, and the people abide in Kadesh; and Miriam dies there and is buried there.
And the children of Israel, the whole congregation, came into the desert of Zin in the first month, and the people abode in Kadesh; and Miriam died there, and was buried there.
So the people of Israel, the whole community, went into the wilderness of Zin in the first month; they stayed at Kadesh. There Miriam died and was buried.
From the Latin
And the children of Israel, and all the multitude came into the desert of Sin, in the first month: and the people abode in Cades. And Mary died there, and was buried in the same place.
Simplified
It was during the first month of the year that all the Israelites arrived in the Desert of Zin and set up camp in Kadesh. (This was where Miriam died and was buried.)
In the first month all the children of Israel came into the waste land of Zin, and put up their tents in Kadesh; there death came to Miriam, and they put her body to rest in the earth.
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 align closely, with all words matched. However, the Samaritan Pentateuch differs by using the term ראישׁון for 'first', which alters the phrasing but not the essential meaning of the verse.
וַיָּבֹ֣אוּ בְנֵֽי־ יִ֠שְׂרָאֵל כָּל־ הָ֨עֵדָ֤ה מִדְבַּר־ צִן֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מָת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם׃
17 of the 17 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.
ויבאו בני ישׂראל כל העדה מדבר צן בחדשׁ הראישׁון וישׁב העם בקדשׁ ותמת שׁם מרים ותקבר שׁם
1 word differs from the Masoretic Text: ראישׁון (first)
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 20:1
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.
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kon-gre-ga'-shun (qahal, `edhah).
1. Terms Employed:
These two words rendered by "congregation" or "assembly" are used apparently without any difference of sense. They appear to include an assembly of the whole people or any section that might be present on a given occasion. Indeed, sometimes the idea appears to correspond closely to that conveyed by "horde," or even by "crowd." `Edhah is once used of bees (Jud 14:8). It has been sought to distinguish the two words by means of Le 4:13, "if the whole `edhah of Israel err, and the thing be hid from the eyes of the qahal." The qahal would then be the smaller body representing the whole `edhah, but the general usage is not favorable to this view (compare e.g. Ex 12:19, "cutting off…
Congregation
(Heb. kahal), the Hebrew people collectively as a holy community (Num. 15:15). Every circumcised Hebrew from twenty years old and upward was a member of the congregation. Strangers resident in the land, if circumcised, were, with certain exceptions (Ex. 12:19; Num. 9:14; Deut. 23:1-3), admitted to the privileges of citizenship, and spoken of as members of the congregation (Ex. 12:19; Num. 9:14; 15:15). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (
This describes the Hebrew people in its collective capacity under its peculiar aspect as a holy community, held together by religious rather than political bonds. Sometimes it is used in a broad sense as inclusive of foreign settlers, (Exodus 12:19) but more properly as exclusively appropriate to the Hebrew element of the population. (Numbers 15:15) The congregation was governed by the father or head of each family and tribe. The number of these representatives being inconveniently large for ordinary business, a further selection was made by Moses of 70, who formed a species of standing committee. (Numbers 11:16) Occasionally indeed the whole body of people was assembled at the door of the tabernacle, hence usually called…
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
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.
Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…
From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…
The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Art | Adj — ParticleHTd/Aomsa
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
קָדֵשׁ (Qadesh) refers to a sanctuary or a holy place, specifically a city located in the southern region of Judah. It is identified with Kadesh-barnea and is noted for its sacred significance. The entries highlight its connection to the concept of holiness and its geographical importance, but do not present any significant disagreements among the lexicons.
קָדֵשׁ n.pr.loc. (sacred)
in S. of Judah = ק׳ בַּרְנֵעַ
Hittite capital on the Orontes, N. of Damascus, towards Hamath
base
H6946 קָדֵשׁ (sanctuary)
6946 Qadesh kaw-dashe'
the same as 6945; sanctuary; Kadesh, a place in the
Desert:--Kadesh. Compare 6947.
see HEBREW for 06945
see HEBREW for 06947
קָדֵשׁ (qa.desh) — Kadesh.
§ Kadesh = "holy"
a city in the extreme south of Judah
same as 'Kedesh' and 'Kadesh-barnea'
קָדֵשׁ (qa.desh) — (Meribath)-kadesh.
Combined with me.ri.vah (מְרִיבָה "Meribah" H4809H)
§ Kadesh = "holy"
a city in the extreme south of Judah
same as 'Kedesh' and 'Kadesh-barnea'
Prep | N-proper — Preposition · noun properHR/Npl
See KADESH-BARNEA.
Kadesh
The sacred city of the Hittites, on the left bank of the Orontes, about 4 miles south of the Lake of Homs. It is identified with the great mound Tell Neby Mendeh, some 50 to 100 feet high, and 400 yards long. On the ruins of the temple of Karnak, in Egypt, has been found an inscription recording the capture of this city by Rameses II. (See PHARAOH.) Here the sculptor “has chiselled in deep work on the stone, with a bold execution of the several parts, the procession of the warriors, the battle before Kadesh, the storming of the fortress, the overthrow of the enemy, and the camp life of the Egyptians.” (See HITTITES.)
holiness
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
מִרְיָם (Miryam) refers to two women in the Old Testament: the elder sister of Moses and Aaron, and a possible Judahite mentioned in 1 Chronicles. The name is associated with the meaning 'rebellion.' The entries indicate some uncertainty regarding the lineage of the Judahite Miriam, with differing views on her parentage.
מִרְיָם n.pr.f. et m.
f. sister of Moses Aaron
m. (prob.) a Judahite
base
H4813 מִרְיָם . f. sister of Moses Aaron
. m. (prob.) a Judahite
4813 Miryam meer-yawm'
from 4805; rebelliously; Mirjam, the name of two
Israelitesses:--Miriam.
see HEBREW for 04805
מִרְיָם (mir.yam) — Miriam.
A woman of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.15.20;
daughter of: Amram (H6019) and Jochebed (H3115);
sister of: Moses (H4872) and Aaron (H0175)
§ Miriam = "rebellion"
1) elder sister of Moses and Aaron
2) a woman of Judah
מִרְיָם (mir.yam) — Miriam.
A woman of the tribe of Judah(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.17;
daughter of: Mered (H4778)(?) and Bithiah (H1332);
sister of: Shammai (H8060I) and Ishbah (H3431);
half-sister of: Jered (H3382H)(?), Heber (H2268I)(?) and Jekuthiel (H3354)(?)
§ Miriam = "rebellion"
1) elder sister of Moses and Aaron
2) a woman of Judah
N-proper — Noun proper feminineHNpf
mir'-i-am (miryam; Septuagint and the New Testament Mariam; English Versions of the Bible of the New Testament "Mary"):
(1) Daughter of Amram and Jochebed, and sister of Aaron and Moses. It is probable that it was she who watched the ark of bulrushes in which the child Moses was laid (Ex 2:4). She associated herself with her brothers in the exodus, is called "the prophetess," and led the choir of maidens who sang the triumph-song after the crossing of the Red Sea (Ex 15:20 f). Along with Aaron, she opposed Moses at Hazeroth (Nu 12:1-5). She was smitten with leprosy in punishment, but on Aaron's intercession was pardoned and healed (Nu 12:10-15). She died and was buried at…
Miriam
Their rebellion. (1.) The sister of Moses and Aaron (Ex. 2:4-10; 1 Chr. 6:3). Her name is prominent in the history of the Exodus. She is called “the prophetess” (Ex. 15:20). She took the lead in the song of triumph after the passage of the Red Sea. She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there (Num. 20:1). (See AARON; MOSES.)
(2.) 1 Chr. 4:17, one of the descendants of Judah.
(rebellion), the sister of Moses, was the eldest of that sacred family; and she first appears, probably as a young girl, watching her infant brother’s cradle in the Nile, (Exodus 2:4) and suggesting her mother as a nurse. ver. 7. After the crossing of the Red Sea "Miriam the prophetess" is her acknowledged title. ch. (Exodus 15:20) The prophetic power showed itself in her under the same form as that which it assumed in the days of Samuel and David, --poetry, accompanied with music and processions. ch. (Exodus 15:1-19) She took the lead, with Aaron, in the complaint against Moses for his marriage with a Cushite, (Numbers 12:1,2) and for this was attacked with leprosy. This…
The sister of Moses and Aaron, probably the one who watched over Moses in the ark of bulrushes, Ex 2:4,5 Nu 26 59 Mic 6 4. As a prophetess, she led the women of Israel in their song of worship and thanksgiving to God on the drowning of the Egyptians, Ex 15:20,21. Her jealous murmurs against Moses and his Cushite wife were punished by a temporary leprosy, Nu 12:1-16 De 24:9; but she was forgiven and restored, and near the close of the wandering of Israel, died at Kadwshbarnea, Nu 20:1.
קָבַר (qabar) is a Hebrew verb meaning 'to bury.' It has several forms, including Qal (to bury), Niphal (to be buried), Piel (to bury in masses), and Pual (to be buried). The entries indicate its use in various contexts, including a reference to Genesis 25:10.
קָבַר 132 vb. bury
Qal 86 bury
Niph. 39 be buried
Pi. bury (in masses)
Pu. Gn 25:10.
base
H6912 קָבַר bury
6912 qabar kaw-bar'
a primitive root; to inter:--X in any wise, bury(-ier).
קָבַר (qa.var) — to bury.
1) to bury
1a) (Qal) to bury
1b) (Niphal) to be buried
1c) (Piel) to bury, bury (in masses)
1d) (Pual) to be buried
Conj | V-Niphal-ConsecImperf-3fs — Verb · Niphal · sequential imperfect third person feminine singularHc/VNw3fs
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
HD — AdverbHD