Numbers 25:1 — Word Study
WLCוַיֵּ֥שֶׁב יִשְׂרָאֵ֖ל בַּשִּׁטִּ֑ים וַיָּ֣חֶל הָעָ֔ם לִזְנ֖וֹת אֶל־ בְּנ֥וֹת מוֹאָֽב׃
BSAWhile IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] was stayingyâshab▸ [dwelling, remaining] in ShittimShiṭṭîym [the Valley of Acacias, a place east of the Jordan River] the menʻam beganchâlal▸ [to profane, to start anew] to indulge in sexual immoralityzânâh [commit, play the harlot, fornication, unfaithfulness] withʼêl the daughtersbath [female children, women] of MoabMôwʼâb [the land and descendants of Lot's son]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֥שֶׁב | and it remained | Verb, Qal, sequential imperfect third person masculine singular |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| בַּשִּׁטִּ֑ים | in Shittim | Preposition, noun proper |
| וַיָּ֣חֶל | and it began | Verb, Hiphil, sequential imperfect third person masculine singular |
| הָעָ֔ם | the people | Particle, noun common masculine singular absolute |
| לִזְנ֖וֹת | to commit fornication | Preposition, verb qal infinitive construct common |
| אֶל־ | into | Preposition |
| בְּנ֥וֹת | [the] daughters of | Noun common, feminine plural construct |
| מוֹאָֽב׃ | Moab | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | While Israel was staying in Shittim, the men began to indulge in sexual immorality with the daughters of Moab, |
| KJV | And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. |
| ASV | And Israel abode in Shittim; and the people began to play the harlot with the daughters of Moab: |
| YLT | And Israel dwelleth in Shittim, and the people begin to go a-whoring unto daughters of Moab, |
| WEB | Israel stayed in Shittim; and the people began to play the prostitute with the daughters of Moab; |
| BBE | Now when Israel was living in Shittim the people became false to the Lord, doing evil with the daughters of Moab: |
Translations agree on the core meaning of the verse, focusing on the Israelites' actions in Shittim.
The sentence has one main clause with two subordinate phrases that clarify the actions and relationships involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbיָשַׁב
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 25:1
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 Sin at Shittimgenerated
Numbers 25:1 describes a troubling moment for the Israelites as they camped in Shittim. The men began to indulge in sexual immorality with the daughters of Moab, which set off a chain of events leading to divine judgment. This incident highlights the dangers of intermingling with surrounding nations and the consequences of unfaithfulness to God, as seen in the following verses where the people are drawn into idolatry and face God's wrath.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 33:49 | And there on the plains of Moab they camped by the Jordan, from Beth-jeshimoth to Abel-shittim. |
| 2 | Joshua 2:1 | Then Joshua son of Nun secretly sent two spies from Shittim, saying, “Go, inspect the land, especially Jericho.” So they went and entered the house of a prostitute named Rahab and stayed there. |
| 3 | Joshua 3:1 | Early the next morning Joshua got up and left Shittim with all the Israelites. They went as far as the Jordan, where they camped before crossing over. |
| 4 | Micah 6:5 | My people, remember what Balak king of Moab counseled and what Balaam son of Beor answered. Remember your journey from Shittim to Gilgal, so that you may acknowledge the righteousness of the LORD.’” |
| 5 | Numbers 31:15–16 | “Have you spared all the women?” he asked them. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — זָנָה, liz.Notgenerated
The verb זָנָה (zanah) means to commit fornication or to be unfaithful. It carries a strong connotation of betrayal, particularly in the context of relationships, and can also refer to idolatry, where unfaithfulness to God is likened to sexual infidelity.
This word is used throughout the Bible to describe both literal and figurative unfaithfulness. In this verse, it emphasizes the severity of Israel's actions as they turned away from God and engaged in immoral practices with the Moabite women.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses indulge to translate זָנָה.
Sentence Structuregenerated
The main verb of the verse is יָשֶׁב (yashav), and it remained, which establishes the setting of Israel in Shittim. This is followed by a sequential verb יָחֶל (yachal), and it began, indicating the start of the immoral actions.
The structure shows a clear sequence of actions: first, Israel's dwelling in Shittim, and then the initiation of immoral behavior, highlighting the progression from a state of remaining to one of transgression.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָשַׁב is translated as κατέλυσεν, which means 'to dwell' or 'to settle down'. This choice reflects a direct correspondence to the Hebrew meaning, emphasizing the act of residing in a place.
The translation of זָנָה as ἐκπορνεῦσαι indicates a strong emphasis on the act of fornication, aligning with the original Hebrew intent and reinforcing the moral implications of the actions described.
In plain words — the whole versegenerated
Numbers 25:1 tells us that while Israel was camping in Shittim, the men began to engage in sexual immorality with the daughters of Moab. This action led to serious consequences for the Israelites, as they turned away from God and faced His anger.
Frequently Asked Questionsgenerated
It means that the men of Israel engaged in inappropriate sexual relationships with the Moabite women, which was seen as a serious violation of their covenant with God.
Shittim is significant because it was a place where the Israelites camped before entering the Promised Land, and it became a site of temptation and sin.
Israel's actions led to divine anger, resulting in severe judgment from God, as they were drawn into idolatry and unfaithfulness.
This passage illustrates the dangers of intermingling with other nations, particularly when it leads to moral compromise and turning away from God.
Reflection Questionsgenerated
- What are some modern examples of how we might be tempted to compromise our values?
- How can we guard against influences that lead us away from our commitment to God?
- In what ways can we encourage others to remain faithful in their relationships with God?
- What lessons can we learn from Israel's experience in Shittim?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 25:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Israel abode in Shittim,.... A place in the plains of Moab, so called from the shittim wood, which grew here in great abundance, so often mentioned in the building of the tabernacle; which was a
Read John Gill on Numbers 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
Read Robert Jamieson on Numbers 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNUMBERS CHAPTER 25 The Israelites’ whoredom and idolatry: God commands the guilty to be put to death, . A plague: Phinehas’ s zeal; for which God promises him the priesthood, . God commands the Midianites to be slain for this their treachery in drawing the people to sin, . Shittim; a place called more largely Abel-shittim, , it being usual with the Hebrews to abbreviate long proper names, as Hermon is put for Baal-hermon, , Tholad for El-tholad, , Nimrim, for Beth-nimrim, . And this was their last station, from whence they passed immediately into Canaan. So this is here noted as a great aggravation of their sin, that they committed it when God was going to put them into the possession of…
Read Matthew Poole on Numbers 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 25:1 And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.Ver. 1. To commit whoredom.] By the wicked counsel of Balaam, who knew well, that no one means hath more enriched hell than beautiful faces, and therefore taught Balak to lay this stumblingblock before the children of Israel; and is therein held by some to have sinned against the Holy Ghost. Howsoever he goes out in a stench, as it is usually said of his master the devil.
Read John Trapp on Numbers 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXV.(1) Abode in Shittim—i.e., Abel-Shittim (Numbers 33:49). (See Note on Numbers 22:1.)
Read Charles John Ellicott on Numbers 25 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXV While Israel abode in Shittim the people commit whoredom with the daughters of Moab, 1. They become idolaters, 2. The anger of the Lord is kindled against them, and he commands the ringleaders to be hanged, 3, 4. Moses causes the judges to slay the transgressors, 5. Zimri, one of the Israelitish princes of the tribe of Simeon, brings a Midianitish princess, named Cozbi, into his tent, while the people are deploring their iniquity before the tabernacle, 6. Phinehas, the son of Eleazar, incensed by this insult to the laws and worship of God, runs after them and pierces them both with a javelin, 7, 8. Twenty-four thousand die of the plague, sent as a punishment for their iniquity…
Read AdamClarke on Numbers 25 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. The Israelites sinned with the women of Moab, and were invited by them to the sacrificial feasts of the local god . 6–15. An Israelite brought a Midianite woman into the camp, and Phinehas, for his zeal in killing them both, received the promise that his descendants should perpetually possess the priesthood . The narratives are quite distinct, but both express condemnation of the immorality of the Israelites in consorting with foreign women. The interest of the former is prophetic, and is concerned with the struggle between the pure worship of Jehovah and the native local cults. The interest of the latter is ecclesiastical, and is concerned with the succession of the Aaronite…
Read Cambridge on Numbers 25 →Albert Barnes1798–1870Barnes' Notes on the BibleThe records of the neighboring cities of the plain, and the circumstances of the origin of Moab (Genesis 19:30 ff) suggest that the people among whom Israel was now thrown were more than ordinarily licentious.
Read Albert Barnes on Numbers 25 →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
While Israel was staying in Shittim, the men began to indulge in sexual immorality with the daughters of Moab,
Israel stayed in Shittim; and the people began to play the prostitute with the daughters of Moab;
While Israel was staying in Shittim, the men began to indulge in sexual immorality with the daughters of Moab,
When Israel lived in Shittim, the people began to commit sexual immorality with the daughters of Moab.
Tyndale line
And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
And Israel abode in Shittim; and the people began to play the harlot with the daughters of Moab:
And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab:
And Israel abode in Shittim, and the people began to commit lewdness with the daughters of Moab.
Nowe whiles Israel abode in Shittim, the people began to commit whoredome with the daughters of Moab:
Strictly literal
And Israel abode in Shittim; and the people began to commit fornication with the daughters of Moab.
And Israel dwelleth in Shittim, and the people begin to go a-whoring unto daughters of Moab,
And Israel dwells in Shittim, and the people begin to go whoring to daughters of Moab,
And Israel abode in Shittim, and the people began to commit incest with the daughters of Moab.
Israel stayed in Shittim, and the men began to prostitute themselves with women of Moab,
From the Latin
And Israel at that time abode in Settim, and the people committed fornication with the daughters of Moab,
Simplified
When the Israelites were staying at Shittim the men started to have sex with Moabite women
Now when Israel was living in Shittim the people became false to the Lord, doing evil with the daughters of Moab:
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 is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint also matches the Hebrew text closely, confirming the consistency of the account across different manuscripts.
וַיֵּ֥שֶׁב יִשְׂרָאֵ֖ל בַּשִּׁטִּ֑ים וַיָּ֣חֶל הָעָ֔ם לִזְנ֖וֹת אֶל־ בְּנ֥וֹת מוֹאָֽב׃
9 of the 9 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.
וישׁב ישׂראל בשׁטים ויחל העם לזנות אל בנות מואב
Agrees with the Masoretic Text here, word for word.
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 25:1
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.
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
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.
שִׁטִּים (Shittiym) refers to acacia trees and is also the name of a location in the Old Testament, specifically a place where the Israelites camped before crossing the Jordan River into Canaan. The entries indicate that Shittim is associated with both a geographical site east of the Jordan and a valley west of Jerusalem.
שִׁטִּים n.pr.loc.
E. of Jordan
(W. of Jerus.)
base
H7851 שִׁטִּים
7851 Shittiym shit-teem'
the same as the plural of 7848; acacia trees; Shittim, a
place East of the Jordan:--Shittim.
see HEBREW for 07848
שִׁטִּים (shit.tim) — Shittim.
Shittim = "the acacias"
place of Israel's encampment between the conquest of the transjordanic region and crossing the Jordan into Canaan
Also named: a.vel hash.shit.tim (אָבֵל הַשִּׁטִּים "Abel-shittim" H0063)
שִׁטִּים (shit.tim) — (Valley of) Shittim.
Combined with na.chal (נַ֫חַל " Valley" H5158I)
§ Shittim = "the acacias"
a place west of Jerusalem
Prep | N-proper — Preposition · noun properHRd/Npl
shit'-im (ha-shiTTim, "the acacias"; Sattein):
(1) This marked the last camping-ground of Israel before they crossed the Jordan to begin the conquest of Western Palestine. Here it was that the people fell into the snare set for them by the satanic counsel of Balaam, who thus brought upon them greater evil than all his prohibited curses could have done (Nu 25:1 ff; 31:16). In Nu 33:49 it is called Abel-shittim. It was from Shittim that Joshua sent the spies to view out the land and Jericho (Jos 2:1); and from this point the host moved forward to the river (Jos 3:1). The place is mentioned by Micah in a passage of some difficulty (
Shittim
Acacias, also called “Abel-shittim” (Num. 33:49), a plain or valley in the land of Moab where the Israelites were encamped after their two victories over Sihon and Og, at the close of their desert wanderings, and from which Joshua sent forth two spies (q.v.) “secretly” to “view” the land and Jericho (Josh. 2:1).
(the acacias), the place of Israel’s encampment between the conquest of the transjordanic highlands and the passage of the Jordan. (Numbers 25:1; 33:49; Joshua 2:1; 3:1; Micah 6:5) Its full name appears to be given in the first of these passage --Abel has-Shittim, "the meadow, or moist place, of the acacias." it was "in the Arboth-moab, by Jordan-Jericho," (Numb 22:1; 26:3; 31:12; 33:48,49 That is to say, it was in the Arabah or Jordan valley, opposite Jericho.
thorns
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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…
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
for-ni-ka'-shun.
See CRIMES.
Fornication
In every form of it was sternly condemned by the Mosaic law (Lev. 21:9; 19:29; Deut. 22:20, 21, 23-29; 23:18; Ex. 22:16). (See ADULTERY.)
But this word is more frequently used in a symbolical than in its ordinary sense. It frequently means a forsaking of God or a following after idols (Isa. 1:2; Jer. 2:20; Ezek. 16; Hos. 1:2; 2:1-5; Jer. 3:8,9).
This word is used in Scripture not only for the sin of impurity between unmarried persons, but for idolatry, and for all kinds of infidelity to God. In Eze 16:1-63, the Jewish church is symbolized as a female infant, growing up to womanhood, and then wedded to Jehovah by covenant. When she breaks her covenant by going after idols, she is justly reproached as an adulteress and a harlot, Jer 2:20 3:8-9 Ho 3:1. Adultery and fornication are frequently confounded. Both the Old and New Testaments condemn all impurity and fornication, corporeal and spiritual-idolatry, apostasy, heresy, and infidelity. See ADULTERY.
→ See ADULTERY
→ See LASCIVIOUSNESS
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fp — Noun common · feminine plural constructHNcfpc
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…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father