Numbers 31:3 — Word Study
WLCוַיְדַבֵּ֤ר מֹשֶׁה֙ אֶל־ הָעָ֣ם לֵאמֹ֔ר הֵחָלְצ֧וּ מֵאִתְּכֶ֛ם אֲנָשִׁ֖ים לַצָּבָ֑א וְיִהְיוּ֙ עַל־ מִדְיָ֔ן לָתֵ֥ת נִקְמַת־ יְהוָ֖ה בְּמִדְיָֽן׃
BSASo MosesMôsheh [the Israelite leader] tolddâbar▸ the peopleʻam Armchâlats [equip for war, prepare for battle] for wartsâbâʼ that they may gohâyâh▸ againstʻal the MidianitesMidyân [the descendants of Midian, a son of Abraham] and executenâthan [carry out, bring to pass] the LORD’sYᵉhôvâh [Yehovah, the supreme God] vengeancenᵉqâmâh [punishment, revenge] on themMidyân [the Midianites, as a nation]
| Greek | English | Parsing |
|---|---|---|
| וַיְדַבֵּ֤ר | and he spoke | Verb, Piel, sequential imperfect third person masculine singular |
| מֹשֶׁה֙ | Moses | Noun proper masculine |
| אֶל־ | to | Preposition |
| הָעָ֣ם | the people | Particle, noun common masculine singular absolute |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| הֵחָלְצ֧וּ | be equipped | Verb, Niphal, imperative second person masculine plural |
| מֵאִתְּכֶ֛ם | from with you | Preposition, preposition, suffix |
| אֲנָשִׁ֖ים | men | Noun common, masculine plural absolute |
| לַצָּבָ֑א | for war | Preposition, noun common masculine singular absolute |
| וְיִהְיוּ֙ | so they may be | Conjunction, verb qal third person masculine plural |
| עַל־ | on | Preposition |
| מִדְיָ֔ן | Midian | Noun proper |
| לָתֵ֥ת | to give | Preposition, verb qal infinitive construct common |
| נִקְמַת־ | [the] vengeance of | Noun common, feminine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| בְּמִדְיָֽן׃ | on Midian | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Moses told the people, “Arm some of your men for war, that they may go against the Midianites and execute the LORD’s vengeance on them. |
| KJV | And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian. |
| ASV | And Moses spake unto the people, saying, Arm ye men from among you for the war, that they may go against Midian, to execute Jehovah’s vengeance on Midian. |
| YLT | And Moses speaketh unto the people, saying, 'Be ye armed some of you for the host, and they are against Midian, to put the vengeance of Jehovah on Midian; |
| WEB | Moses spoke to the people, saying, “Arm men from among you for war, that they may go against Midian, to execute Yahweh’s vengeance on Midian. |
| BBE | So Moses said to the people, Let men from among you be armed for war to put into effect against Midian the Lord's punishment on them. |
Where they part company is in the phrasing of נִקְמַת־ — see How Translations Differ.
The main clause is followed by an infinitive phrase and a purpose clause, clearly outlining the command and its intent.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֹשֶׁה
verbדָבַר
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 31:3
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 — Preparation for Battle Against Midiangenerated
Numbers 31:3 shows Moses commanding the Israelites to prepare for battle against the Midianites. This command follows God's directive for vengeance against the Midianites due to their actions against Israel. The context reflects a significant moment in Israel's journey, where divine justice is to be enacted through military means, aligning with previous commands given to Moses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 17:9–13 | So Moses said to Joshua, “Choose some of our men and go out to fight the Amalekites. Tomorrow I will stand on the hilltop with the staff of God in my hand.” |
| 2 | Numbers 25:11–13 | “Phinehas son of Eleazar, the son of Aaron the priest, has turned My wrath away from the Israelites; for he was zealous for My sake among them, so that I did not consume the Israelites in My zeal. |
| 3 | Exodus 17:16 | “Indeed,” he said, “a hand was lifted up toward the throne of the LORD. The LORD will war against Amalek from generation to generation.” |
| 4 | Leviticus 26:25 | And I will bring a sword against you to execute the vengeance of the covenant. Though you withdraw into your cities, I will send a plague among you, and you will be delivered into the hand of the enemy. |
| 5 | Judges 5:2–23 | “When the princes take the lead in Israel, when the people volunteer, bless the LORD. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נִקְמַת־, nik.mat-generated
The noun נְקָמָה (neqamah) refers to vengeance or avengement. It originates from the root נָקָם (naqam), which conveys the concept of seeking revenge, often in the context of divine retribution. In this verse, it signifies the execution of punishment as commanded by God.
The use of this term underscores the seriousness of the mission against the Midianites, framing it as a divine mandate rather than merely a military action. This highlights the theological implication of Israel's warfare as being under God's authority.
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 verb governing the verse is וַיְדַבֵּ֤ר, and he spoke, which introduces Moses' command. The structure includes a prepositional phrase indicating direction towards the Midianites and a series of clauses detailing the actions to be taken.
The sentence is constructed with a clear command followed by the intended outcome, emphasizing the imperative nature of the instructions given to the people.
Septuagint Backgroundgenerated
The Septuagint translates וַיְדַבֵּ֤ר as ἐλάλησεν (elalēsen), which means 'he spoke.' This choice reflects a direct correspondence to the Hebrew, maintaining the authoritative tone of Moses' command.
The term for vengeance is rendered as ἐκδίκησιν (ekdikēsin), which carries a similar connotation of divine retribution, aligning with the Hebrew intent.
In plain words — the whole versegenerated
Numbers 31:3 describes Moses instructing the Israelites to prepare men for war against the Midianites. This command emphasizes the need for action to carry out God's vengeance on the Midianites, highlighting the seriousness of the conflict.
Frequently Asked Questionsgenerated
It refers to carrying out God's judgment against the Midianites for their actions against Israel, emphasizing divine justice.
The command is given as a response to the Midianites' wrongdoing against Israel, reflecting the need for justice as directed by God.
Moses acts as the mediator between God and the people, conveying God's instructions and ensuring the Israelites fulfill their divine mandate.
It illustrates the ongoing conflict Israel faced and the role of divine justice in their history, as they were often called to respond to threats against them.
Reflection Questionsgenerated
- What does this command reveal about the nature of divine justice?
- How can we understand the role of leaders in conveying God's directives?
- In what ways can we apply the concept of justice in our own lives today?
- How does this passage reflect the historical context of Israel's battles?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 31:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Moses spake unto the people, saying,.... In obedience to the divine command; this must be supposed to be spoken to the heads or princes of the tribes: arm some of yourselves unto the war: not the
Read John Gill on Numbers 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian. Arm ... yourselves.
Read Robert Jamieson on Numbers 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor the affront and injury which they offered to God, partly by their own idolatry and lewdness, and partly by seducing God’ s people into rebellion against him. God’ s great care was to avenge the Israelites, , and Moses’ s chief desire was to avenge God rather than himself or the people. Withal he doth hereby insinuate, that God and his people have the same cause, the same friends and enemies.
Read Matthew Poole on Numbers 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 31:3 And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian.Ver. 3. Arm some of yourselves unto the war.] Lactantius being, according to his name, a mild and gentle man, abhorred bloodshed, thought it not lawful for a just man to be a warrior, whose justice was his warfare. But this was his error; Patres legendi sunt cum venia; God bids here, Arm yourselves, &c. Indeed it is utterly unlawful for men wilfully to thrust themselves into unnecessary wars: and it is reported in the life of Augustine, that he would never pray for such. But when God sounds the alarm, as here, "Cursed is he that…
Read John Trapp on Numbers 31 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Arm some of yourselves . . . —Better, Arm from among you (or, from those with you) men for the war. The details of the selection are contained in the next verse.
Read Charles John Ellicott on Numbers 31 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Avenge the Lord of Midian.] It was God's quarrel, not their own, that they were now to take up. These people were idolaters; idolatry is an offence against GOD; the civil power has no authority to meddle with what belongs to Him, without especial directions, certified in the most unequivocal way. Private revenge, extension of territory, love of plunder, were to have no place in this business; the Lord is to be avenged; and through HIM the children of Israel, (Numbers 31:2), because their souls as well as their bodies had been well nigh ruined by their idolatry.
Read AdamClarke on Numbers 31 →
CambridgeThe Cambridge Bible for Schools and Colleges1–18. The utter destruction of every Midianite, with the exception of the virgins who are to be kept as spoil.
Read Cambridge on Numbers 31 →
Albert Barnes1798–1870Barnes' Notes on the BibleAvenge the Lord of Midian - The war against the Midianites was no ordinary war. It was indeed less a war than the execution of a divine sentence against a most guilty people.
Read Albert Barnes on Numbers 31 →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 Moses told the people, “Arm some of your men for war, that they may go against the Midianites and execute the LORD’s vengeance on them.
Moses spoke to the people, saying, “Arm men from among you for war, that they may go against Midian, to execute Yahweh’s vengeance on Midian.
So Moses told the people, “Arm some of your men for war, that they may go against the Midianites and execute the LORD’s vengeance on them.
So Moses spoke to the people: “Arm men from among you for the war, to attack the Midianites and to execute the Lord’s vengeance on Midian.
Tyndale line
And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian.
And Moses spake unto the people, saying, Arm ye men from among you for the war, that they may go against Midian, to execute Jehovah’s vengeance on Midian.
And Moses spake unto the people, saying, Arm ye men from among you for the war, that they may go against Midian, to execute the LORD’S vengeance on Midian.
And Moses spoke to the people, saying, Arm some of yourselves for the war, and let them go against the Midianites, and avenge the LORD on Midian.
And Moses spake to the people, saying, Harnesse some of you vnto warre, and let them goe against Midian, to execute the vengeance of the Lord against Midian.
Strictly literal
And Moses spoke to the people, saying, Arm from amongst you men for military service, that they go against Midian to execute Jehovah's vengeance upon Midian.
And Moses speaketh unto the people, saying, 'Be ye armed some of you for the host, and they are against Midian, to put the vengeance of Jehovah on Midian;
And Moses speaks to the people, saying, “Arm men from [among] you for the war, and they are against Midian, to put the vengeance of YHWH on Midian;
And Moses spoke unto the people, saying, Arm from yourselves some men for the army, and let them go against the Midianites, to execute the vengeance of the Lord on Midian.
So Moses spoke to the people. He said, “Arm some of your men for war so they may go against Midian and carry out Yahweh's vengeance on it.
From the Latin
And Moses forthwith said: Arm of you men to fight, who may take the revenge of the Lord on the Madianites.
Simplified
Moses instructed the people, “Have some of your men get ready for battle, so they can go and attack the Midianites and carry out the Lord's punishment on them.
So Moses said to the people, Let men from among you be armed for war to put into effect against Midian the Lord's punishment on them.
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 Septuagint in most words, with only minor differences in word order. The Samaritan Pentateuch has one word that differs, using החליצו (draw off) instead of the Masoretic הֵחָלְצ֧וּ. The Dead Sea Scrolls contain partial restorations but align closely with the Masoretic Text.
וַיְדַבֵּ֤ר מֹשֶׁה֙ אֶל־ הָעָ֣ם לֵאמֹ֔ר הֵחָלְצ֧וּ מֵאִתְּכֶ֛ם אֲנָשִׁ֖ים לַצָּבָ֑א וְיִהְיוּ֙ עַל־ מִדְיָ֔ן לָתֵ֥ת נִקְמַת־ יְהוָ֖ה בְּמִדְיָֽן׃
15 of the 16 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.
וידבר משׁה אל העם לאמר החליצו מאתכם אנשׁים לצבא ויהיו על מדין לתת נקמת יהוה במדין
1 word differs from the Masoretic Text: החליצו (draw off)
[וידבר] [מושה] [אל] בני ישראל לאמור [החלצו] [מאת׳כמה] [אנשים] [לצבא] [ויהיו] [על] [מדין] [לתת] [נקמת] [יהוה] במדין
3 words on the leather — 1 partly restored, 13 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Numbers 31:3
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
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)
HR — PrepositionHR
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…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
V-Niphal-Impv-2mp — Verb · Niphal · imperative second person masculine pluralHVNv2mp
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR/Rd/Sp2mp — Preposition · preposition · suffixHR/Rd/Sp2mp
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מִדְיָן (Midyan) refers to the son of Abraham and Keturah, as well as the Arabian tribe and territory associated with him. This land is located north of the Arabian peninsula and is significant in the context of Moses' flight from Pharaoh. The term is linked to the concept of 'strife,' reflecting the historical and cultural connections of the Midianites.
מִדְיָן n.pr.m.
son of Abraham and Keturah
an Arabian tribe
the land of Midian; land on Ælanitic gulf
base
H4080 מִדְיָן . son of Abraham and Keturah
. an Arabian tribe
. the land of Midian; land on Ælanitic gulf
4080 Midyan mid-yawn'
the same as 4079; Midjan, a son of Abraham; also his country
and (collectively) his descendants:--Midian, Midianite.
see HEBREW for 04079
מִדְיָן (mid.yan) — Midian.
A man living at the time of the Patriarchs, first mentioned at Gen.25.2;
son of: Abraham (H0085) and Keturah (H6989);
half-brother of: Ishmael (H3458) and Isaac (H3327);
brother of: Zimran (H2175), Jokshan (H3370), Medan (H4091), Ishbak (H3435) and Shuah (H7744);
father of: Ephah (H5891), Epher (H6081), Hanoch (H2585I), Abida (H0028) and Eldaah (H0420)
§ Midian or Midianite = "strife"
1) son of Abraham by Keturah and progenitor of the tribe of Midianites or Arabians
2) the tribe descended from Midian
3) the territory of the tribe descended from Midian; located principally in the desert north of the Arabian peninsula; land to which Moses went when he fled from Pharaoh
מִדְיָן (mid.yan) — Midian.
§ Midian or Midianite = "strife"
the tribe descended from Midian
N-proper — Noun properHNpl
Midian
Strife, the fourth son of Abraham by Keturah, the father of the Midianites (Gen. 25:2; 1 Chr. 1:32).
(strife), a son of Abraham and Keturah, (Genesis 25:2; 1 Chronicles 1:32) progenitor of the Midianites, or Arabians dwelling principally in the desert north of the peninsula of Arabia. Southward they extended along the eastern shore of the Gulf of Eyleh (Sinus AElaniticus); and northward they stretched along the eastern frontier of Palestine. The "land of Midian," the place to which Moses fled after having killed the Egyptian, (Exodus 2:15,21) or the portion of it specially referred to, was probably the peninsula of Sinai. The influence of the Midianties on the Israelites was clearly most evil, and directly tended to lead them from the injunctions of Moses. The events at Shittim occasioned the injunction to vex Midian and smite…
The fourth son of Abraham and Keturah, Ge 25:2.
judgment; covering; habit
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
נְקָמָה (nqamah) refers to vengeance or avengement, stemming from the related word נָקָם (naqam). It encompasses the act of seeking revenge, whether by God, Israel, or their enemies. The term appears in contexts involving divine or national retribution.
נְקָמָה n.f. vengeance
base
H5360 נְקָמָה
5360 nqamah nek-aw-maw'
feminine of 5359; avengement, whether the act of the
passion:--+ avenge, revenge(-ing), vengeance.
see HEBREW for 05359
נְקָמָה (ne.qa.mah) — vengeance.
1) vengeance
1a) vengeance (by God, by Israel, by enemies of Israel)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
מִדְיָן (Midyan) refers to the son of Abraham and Keturah, as well as the Arabian tribe and territory associated with him. This land is located north of the Arabian peninsula and is significant in the context of Moses' flight from Pharaoh. The term is linked to the concept of 'strife,' reflecting the historical and cultural connections of the Midianites.
מִדְיָן n.pr.m.
son of Abraham and Keturah
an Arabian tribe
the land of Midian; land on Ælanitic gulf
base
H4080 מִדְיָן . son of Abraham and Keturah
. an Arabian tribe
. the land of Midian; land on Ælanitic gulf
4080 Midyan mid-yawn'
the same as 4079; Midjan, a son of Abraham; also his country
and (collectively) his descendants:--Midian, Midianite.
see HEBREW for 04079
מִדְיָן (mid.yan) — Midian.
A man living at the time of the Patriarchs, first mentioned at Gen.25.2;
son of: Abraham (H0085) and Keturah (H6989);
half-brother of: Ishmael (H3458) and Isaac (H3327);
brother of: Zimran (H2175), Jokshan (H3370), Medan (H4091), Ishbak (H3435) and Shuah (H7744);
father of: Ephah (H5891), Epher (H6081), Hanoch (H2585I), Abida (H0028) and Eldaah (H0420)
§ Midian or Midianite = "strife"
1) son of Abraham by Keturah and progenitor of the tribe of Midianites or Arabians
2) the tribe descended from Midian
3) the territory of the tribe descended from Midian; located principally in the desert north of the Arabian peninsula; land to which Moses went when he fled from Pharaoh
מִדְיָן (mid.yan) — Midian.
§ Midian or Midianite = "strife"
the tribe descended from Midian
Prep | N-proper — Preposition · noun properHR/Npl
Midian
Strife, the fourth son of Abraham by Keturah, the father of the Midianites (Gen. 25:2; 1 Chr. 1:32).
(strife), a son of Abraham and Keturah, (Genesis 25:2; 1 Chronicles 1:32) progenitor of the Midianites, or Arabians dwelling principally in the desert north of the peninsula of Arabia. Southward they extended along the eastern shore of the Gulf of Eyleh (Sinus AElaniticus); and northward they stretched along the eastern frontier of Palestine. The "land of Midian," the place to which Moses fled after having killed the Egyptian, (Exodus 2:15,21) or the portion of it specially referred to, was probably the peninsula of Sinai. The influence of the Midianties on the Israelites was clearly most evil, and directly tended to lead them from the injunctions of Moses. The events at Shittim occasioned the injunction to vex Midian and smite…
The fourth son of Abraham and Keturah, Ge 25:2.
judgment; covering; habit
