Numbers 25:3 — Word Study
WLCוַיִּצָּ֥מֶד יִשְׂרָאֵ֖ל לְבַ֣עַל פְּע֑וֹר וַיִּֽחַר־ אַ֥ף יְהוָ֖ה בְּיִשְׂרָאֵֽל׃
BSASo IsraelYisrâʼêl [the descendants of Jacob] joined in worshipingtsâmad▸ [united, coupled, serving, honoring] Baal of PeorBaʻal Pᵉʻôwr [the Lord, master, the gap, a mountain] and the angerʼaph [wrath] of the LORDYᵉhôvâh [Yehovah, the Lord God] burnedchârâh▸ [was kindled, incensed] against [them]Yisrâʼêl [His people, Israel]
| Greek | English | Parsing |
|---|---|---|
| וַיִּצָּ֥מֶד | and it joined itself | Verb, Niphal, sequential imperfect third person masculine singular |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| לְבַ֣עַל | to Baal | Preposition, noun proper |
| פְּע֑וֹר | Peor | Noun proper |
| וַיִּֽחַר־ | and it burned | Verb, Qal, sequential imperfect third person masculine singular |
| אַ֥ף | [the] anger of | Noun common, masculine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| בְּיִשְׂרָאֵֽל׃ | on Israel | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Israel joined in worshiping Baal of Peor, and the anger of the LORD burned against them. |
| KJV | And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel. |
| ASV | And Israel joined himself unto Baal-peor: and the anger of Jehovah was kindled against Israel. |
| YLT | and Israel is joined to Baal-Peor, and the anger of Jehovah burneth against Israel. |
| WEB | Israel joined himself to Baal Peor, and Yahweh’s anger burned against Israel. |
| BBE | So Israel had relations with the women of Moab in honour of the Baal of Peor: and the Lord was moved to wrath against Israel. |
Where they part company is in the rendering of צָמַד — see How Translations Differ.
The sentence consists of a main clause followed by a consequence clause, indicating the direct result of Israel's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbצָמַד
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 25:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Worship of Baal of Peorgenerated
Numbers 25:3 describes a pivotal moment when Israel, the descendants of Jacob, engaged in the worship of Baal of Peor, a Moabite deity. This act of idolatry led to severe consequences, as the anger of the LORD was kindled against His people. The surrounding verses highlight the seriousness of this transgression and the subsequent instructions given to Moses to address it, emphasizing the importance of fidelity to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 25:5 | So Moses told the judges of Israel, “Each of you must kill all of his men who have joined in worshiping Baal of Peor.” |
| 2 | Deuteronomy 4:3–4 | Your eyes have seen what the LORD did at Baal-peor, for the LORD your God destroyed from among you all who followed Baal of Peor. |
| 3 | Joshua 22:17 | Was not the sin of Peor enough for us, from which we have not cleansed ourselves to this day? It even brought a plague upon the congregation of the LORD. |
| 4 | Psalm 106:28–29 | They yoked themselves to Baal of Peor and ate sacrifices offered to lifeless gods. |
| 5 | Hosea 9:10 | I found Israel like grapes in the wilderness. I saw your fathers as the firstfruits of the fig tree in its first season. But they went to Baal-peor, and consecrated themselves to Shame; so they became as detestable as the thing they loved. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — צָמַד, vai.yi.Tza.medgenerated
The verb צָמַד (tsamad) means to join or bind together, often in the context of worship or allegiance. It is a Niphal form, indicating a passive or reflexive action, suggesting that Israel actively joined themselves to Baal in worship.
This joining is not merely physical; it implies a deep spiritual connection and commitment to the false god, which is critical to understanding the gravity of Israel's actions in this verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the wording of this verse, with all versions reflecting the idea that Israel joined in worshiping Baal of Peor, leading to the LORD's anger.
Sentence Structuregenerated
The main verb וַיִּצָּ֥מֶד (and it joined) governs the structure of the sentence, with two main phrases following: the subject יִשְׂרָאֵ֖ל (Israel) and the action of worshiping, leading to the consequence of divine anger.
The syntax emphasizes the act of joining in worship as the catalyst for the LORD's anger, highlighting the seriousness of Israel's actions.
Septuagint Backgroundgenerated
The Septuagint translates צָמַד with ἐτελέσθη (etelesthē), which carries a sense of completion or fulfillment. This choice suggests that Israel's act of worship was not just a casual participation but a definitive commitment to Baal.
This interpretation may indicate a deeper understanding of the consequences of idolatry, as the Septuagint's wording implies a serious and irrevocable action.
In plain words — the whole versegenerated
Numbers 25:3 shows that Israel engaged in the worship of Baal of Peor, a false god, which led to the LORD's anger against them. This act of idolatry had serious consequences, as highlighted in the surrounding verses.
Frequently Asked Questionsgenerated
It means that Israel committed themselves to the worship of a false god, which was a significant betrayal of their covenant with the LORD.
The LORD's anger was kindled because Israel turned away from Him to worship a false god, violating their relationship with Him.
Worshiping Baal of Peor involved immoral practices and was seen as a direct challenge to the authority and holiness of the LORD.
This event illustrates Israel's ongoing struggle with idolatry and the consequences that come from turning away from God, a theme that recurs throughout their history.
Reflection Questionsgenerated
- What are some modern-day examples of things that can distract us from our commitment to God?
- How can we ensure that we remain faithful to our beliefs in the face of societal pressures?
- What lessons can we learn from Israel's actions in this passage about the importance of worship?
- In what ways can we actively choose to 'join' ourselves to God rather than to worldly influences?
The early church on this verse — how the Fathers read it
Early commentators note the severity of Israel's idolatry, reflecting on the consequences of their actions as described in this verse.
Initiated to Beelphegor: That is, they took to the worship of Beelphegor, an obscene idol of the Moabites, and were consecrated, as it were, to him.Early Church Fathers on Numbers 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 25:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Israel joined himself unto Baalpeor,.... The name of an idol; one of the Baals, Baal being a general name for an idol; and, to distinguish this from other Baals or idols, it was called Peor,
Read John Gill on Numbers 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel. Israel joined himself unto Baal-peor.
Read Robert Jamieson on Numbers 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJoined himself; the word implies a forsaking of God, to whom they were and should have been joined, and a turning to, embracing of, strict conjunction with, and fervent affection after, this false god. Compare . Baal-peor, called Baal, by the name common to many false gods, and especially to those that represented any of the heavenly bodies; and Peor, either from the hill Peor, where he was worshipped, , or rather from a verb signifying to open and uncover, either because of the obscene posture in which possibly the idol was set, as Priapus was, or because of the filthiness which was exercised in his worship. Was kindled, i.e. discovered itself in a dreadful plague, .
Read Matthew Poole on Numbers 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 25:3 And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.Ver. 3. Joined himself to Baalpeor.] Separated himself to that shame, that abominable and shameless service of Priapus, as Jerome and Isidore understand it, as Maachah the mother of Asa seems to have done, and other filthy persons, whose fashion was, as soon as their sacrifice was ended, to step aside into the grove of their god, and there, like brute beasts, promiscuously to satisfy their lusts, &c. Vah scelus infandum!
Read John Trapp on Numbers 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Israel joined himself unto Baal-peor] The same as the Priapus of the Romans, and worshipped with the same obscene rites as we have frequently had occasion to remark. The joining to Baal-peor, mentioned here, was probably what St. Paul had in view when he said, 2 Corinthians 6:14: Be ye not unequally yoked together with unbelievers. And this joining, though done even in a matrimonial way, was nevertheless fornication, (see Revelation 2:14), as no marriage between an Israelite and a Midianite could be legitimate, according to the law of God. See the propositions at the close of the preceding chapter.
Read AdamClarke on Numbers 25 →CambridgeThe Cambridge Bible for Schools and Colleges3. Baal-peor] i.e. the deity who was considered the Lord of the place Peor. See on Numbers 23:28. Names of deities consisting of the name Baal with a local attribute are not uncommon in the O.T., and are found on Phoenician inscriptions. Thus there were many Baals (Baâlîm) in different parts of the country (cf. 1 Samuel 7:4, Hosea 2:17).
Read Cambridge on Numbers 25 →Albert Barnes1798–1870Barnes' Notes on the BibleJoined himself - i. e., by taking part in the sacrificial meals as described in the last verse. Compare Exodus 34:15; 1 Corinthians 10:18.
Read Albert Barnes on Numbers 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Baal-peor, to whom Israel (that is, multitudes of them) joined himself, literally, bound himself, was a Moabitish Priapus, whose image, shocking to modesty, was worshipped by women and virgins who
Read Daniel Denison Whedon 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
So Israel joined in worshiping Baal of Peor, and the anger of the LORD burned against them.
Israel joined himself to Baal Peor, and Yahweh’s anger burned against Israel.
So Israel joined in worshiping Baal of Peor, and the anger of the LORD burned against them.
When Israel joined themselves to Baal-peor, the anger of the Lord flared up against Israel.
Tyndale line
And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel.
And Israel joined himself unto Baal-peor: and the anger of Jehovah was kindled against Israel.
And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel.
And Israel joined himself to Baal-peor: and the anger of the LORD was kindled against Israel.
And Israel coupled himselfe vnto Baal Peor: wherefore the wrath of the Lord was kindled against Israel:
Strictly literal
And Israel joined himself to Baal-Peor; and the anger of Jehovah was kindled against Israel.
and Israel is joined to Baal-Peor, and the anger of Jehovah burneth against Israel.
and Israel is joined to Ba‘al-Peor, and the anger of YHWH burns against Israel.
And Israel joined themselves unto Baal-peor; and the anger of the Lord was kindled against Israel.
The men of Israel joined in worshiping Baal of Peor, and Yahweh's anger was kindled against Israel.
From the Latin
And Israel was initiated to Beelphegor: upon which the Lord being angry,
Simplified
In this way the Israelites devoted themselves in worship to Baal of Peor, and the Lord was angry with them.
So Israel had relations with the women of Moab in honour of the Baal of Peor: and the Lord was moved to wrath against Israel.
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 reads: וַיִּצָּ֥מֶד יִשְׂרָאֵ֖ל לְבַ֣עַל פְּע֑וֹר וַיִּֽחַר־ אַ֥ף יְהוָ֖ה בְּיִשְׂרָאֵֽל׃. The Septuagint closely matches this wording, with only minor variations in structure. The Samaritan Pentateuch differs by using 'from the sons of Israel' instead of 'Israel'.
וַיִּצָּ֥מֶד יִשְׂרָאֵ֖ל לְבַ֣עַל פְּע֑וֹר וַיִּֽחַר־ אַ֥ף יְהוָ֖ה בְּיִשְׂרָאֵֽל׃
7 of the 8 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.
ויצמד מבני ישׂראל לבעל פעור ויחר אף יהוה בישׂראל
2 words differ from the Masoretic Text: מ (from), בני (son)
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 25:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
צָמַד (tsamad) is a Hebrew verb meaning to bind, join, or fasten. It encompasses various forms, including joining oneself to something or being bound. The entries highlight its use in different contexts, such as adopting worship or combining elements, but do not present any significant disagreements among lexicons.
[צָמַד] vb. bind, join
Niph. join, attach, oneself to Baal Peor, i.e. adopt his worship
Pu. a sword bound upon his loins
Hiph. thy tongue combineth (fitteth together, frameth) deceit
base
H6775 צָמַד
6775 tsamad tsaw-mad'
a primitive root; to link, i.e. gird; figuratively, to serve,
(mentally) contrive:--fasten, frame, join (self).
צָמַד (tsa.mad) — to join.
1) to bind, join, fasten
1a) (Niphal) to join, join or attach oneself to
1b) (Pual) to be fastened, be bound
1c)(Hiphil) to combine, fit together, hitch up
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
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.
בַּ֫עַל פְּעוֹר (Baal Peor) refers to a Moabitish deity associated with Peor, often linked to licentious worship practices. It is composed of the elements from Strong's H1168 and H6465, meaning 'lord' and 'gap' respectively. The term appears in the context of worship and is noted in various lexicons as a significant figure in ancient Near Eastern religion.
בַּ֫עַל פְּעוֹר n.pr.m. Baal of Peor; or Baal-P.
base
H1187 בַּ֫עַל פְּעוֹר Baal of Peor; or Baal-P.
1187 Ba`al P`owr bah'-al peh-ore'
from 1168 and 6465; Baal of Peor; Baal-Peor, a Moabitish
deity:--Baal-peor.
see HEBREW for 01168
see HEBREW for 06465
בַּ֫עַל פְּעוֹר (ba.al pe.or) — Baal of Peor.
Baal-peor = "lord of the gap"
the deity worshipped at Peor with probable licentious rites
Another name of ba.al (בַּעַל "Baal" H1168A)
N-proper — Preposition · noun properHR/Npt
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
בַּ֫עַל פְּעוֹר (Baal Peor) refers to a Moabitish deity associated with Peor, often linked to licentious worship practices. It is composed of the elements from Strong's H1168 and H6465, meaning 'lord' and 'gap' respectively. The term appears in the context of worship and is noted in various lexicons as a significant figure in ancient Near Eastern religion.
בַּ֫עַל פְּעוֹר n.pr.m. Baal of Peor; or Baal-P.
base
H1187 בַּ֫עַל פְּעוֹר Baal of Peor; or Baal-P.
1187 Ba`al P`owr bah'-al peh-ore'
from 1168 and 6465; Baal of Peor; Baal-Peor, a Moabitish
deity:--Baal-peor.
see HEBREW for 01168
see HEBREW for 06465
בַּ֫עַל פְּעוֹר (ba.al pe.or) — Baal of Peor.
Baal-peor = "lord of the gap"
the deity worshipped at Peor with probable licentious rites
Another name of ba.al (בַּעַל "Baal" H1168A)
HNpt — Noun properHNpt
pe'-or (ha-pe`or; Phogor):
(1) A mountain in the land of Moab, the last of the three heights to which Balaam was guided by Balak in order that he might curse Israel (Nu 23:28). It is placed by Eusebius, Onomasticon on the way between Livias and Heshbon, 7 Roman miles from the latter. Buhl would identify it with Jebel el-Mashaqqar, on which are the ruins of an old town, between Wady A`yun Musa and Wady Chesban.
Peor
Opening. (1.) A mountain peak (Num. 23:28) to which Balak led Balaam as a last effort to induce him to pronounce a curse upon Israel. When he looked on the tribes encamped in the acacia groves below him, he could not refrain from giving utterance to a remarkable benediction (24:1-9). Balak was more than ever enraged at Balaam, and bade him flee for his life. But before he went he gave expression to that wonderful prediction regarding the future of this mysterious people, whose “goodly tents” were spread out before him, and the coming of a “Star” out of Jacob and a “Sceptre” out of Israel (24:14-17).
(2.) A Moabite divinity, called also “Baal-peor” (Num. 25:3, 5, 18; comp. Deut. 3:29).
(cleft), a mountain peak in Moab belonging to the Abarim range, and near Pisgah, to which, after having ascended Pisgah, the prophet Balaam was conducted by Balak that he might look upon the whole host of Israel and curse them. (Numbers 23:14,28) In four passages -- (Numbers 25:18) twice; Numb 31:16; Josh 22:17 --Peor occurs as a contraction for Baal-peor. [BAAL.)
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
DirObjM — 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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
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.