Numbers 7:18 — Word Study
WLCבַּיּוֹם֙ הַשֵּׁנִ֔י הִקְרִ֖יב נְתַנְאֵ֣ל בֶּן־ צוּעָ֑ר נְשִׂ֖יא יִשָּׂשכָֽר׃
BSAOn the secondshênîy [again] dayyôwm NethanelNᵉthanʼêl [given of God] sonbên of ZuarTsûwʻâr the leadernâsîyʼ [prince, high-ranking official] of IssacharYissâˢkâr [there is recompense] drew nearqârab■ [to present, approach, come close]
| Greek | English | Parsing |
|---|---|---|
| בַּיּוֹם֙ | on the day | Preposition, noun common masculine singular absolute |
| הַשֵּׁנִ֔י | second | Particle |
| הִקְרִ֖יב | he brought near | Verb, Hiphil, perfect third person masculine singular |
| נְתַנְאֵ֣ל | Nethanel | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| צוּעָ֑ר | Zuar | Noun proper masculine |
| נְשִׂ֖יא | [the] leader of | Noun common, masculine singular construct |
| יִשָּׂשכָֽר׃ | Issachar | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On the second day Nethanel son of Zuar, the leader of Issachar, drew near. |
| KJV | ¶ On the second day Nethaneel the son of Zuar, prince of Issachar, did offer: |
| ASV | On the second day Nethanel the son of Zuar, prince of Issachar, did offer: |
| YLT | On the second day hath Nethaneel son of Zuar, prince of Issachar, brought near. |
| WEB | On the second day Nethanel the son of Zuar, prince of Issachar, gave his offering. |
| BBE | On the second day Nethanel, the son of Zuar, chief of Issachar, made his offering: |
Where translations part company is in the verb choice for הִקְרִ֖יב — see How Translations Differ.
The structure centers around the main action of drawing near, with additional details about Nethanel's identity and the timing of the event.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
verbקָרַב
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 7:18
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 Offerings of the Leadersgenerated
Numbers 7:18 describes the second day of offerings presented by the leaders of the tribes of Israel. Each leader brought specific offerings as part of the dedication of the altar, showcasing their commitment to God and the community. Nethanel, representing the tribe of Issachar, approached to present his offering, following the established order of the leaders.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 1:8 | from Issachar, Nethanel son of Zuar; |
| 2 | Numbers 2:5 | The tribe of Issachar will camp next to it. The leader of the Issacharites is Nethanel son of Zuar, |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — הִקְרִ֖יב, hik.Rivgenerated
The verb הִקְרִיב (hik.Riv) is a Hiphil perfect form meaning 'he brought near' or 'he presented.' This word conveys the action of approaching with intention, often in the context of offering something to God, as seen throughout the sacrificial system described in the Torah.
The Hiphil stem indicates a causative action, suggesting that Nethanel not only approached but also facilitated the act of presenting his offering to God, emphasizing the importance of this ritual in the community's worship.
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 sentence is הִקְרִ֖יב, he brought near, which is the focal action of the verse. The structure includes a prepositional phrase indicating the time, a noun phrase identifying the subject (Nethanel), and further noun phrases detailing his lineage and role.
The order of the Hebrew words places emphasis on Nethanel as the subject, with the time phrase 'on the second day' positioned at the beginning to establish the context for the action.
Septuagint Backgroundgenerated
The Septuagint translates הִקְרִ֖יב as προσήνεγκεν, which also means 'he brought near' or 'he presented.' This choice maintains the focus on the act of approaching with an offering, consistent with the Hebrew meaning.
The Greek translation does not introduce any significant changes in interpretation but aligns closely with the Hebrew understanding of the act of presenting offerings.
In plain words — the whole versegenerated
Numbers 7:18 tells us that on the second day, Nethanel, the son of Zuar and leader of Issachar, approached to present his offering. This was part of a series of offerings made by the leaders of the tribes of Israel during the dedication of the altar.
Frequently Asked Questionsgenerated
Nethanel means 'given of God,' reflecting a divine gift or blessing.
The order of offerings highlights the organized approach to worship and dedication among the tribes, emphasizing unity and collective commitment to God.
Nethanel was a leader of the tribe of Issachar, representing his tribe in the offerings to God during the dedication of the altar.
This verse is part of a broader account detailing the offerings made by each tribe, showcasing their dedication and the establishment of worship practices among the Israelites.
Reflection Questionsgenerated
- What does it mean to approach God with offerings in my life today?
- How can I demonstrate leadership in my community, similar to Nethanel?
- In what ways can I show gratitude for the blessings I have received from God?
- How does understanding the significance of offerings enhance my worship experience?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Numbers 7:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOn the second day Nethaneel the son of Zuar, prince of Issachar, did offer. See Numbers 1:8.
Read John Gill on Numbers 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOn the second day Nethaneel the son of Zuar, prince of Issachar, did offer: On the second day Nethaneel ... prince of Issachar.
Read Robert Jamieson on Numbers 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 7:18 On the second day Nethaneel the son of Zuar, prince of Issachar, did offer:Ver. 18. On the second day.] Their offerings are severally and largely described; to show how highly accepted in heaven.
Read John Trapp on Numbers 7 →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
On the second day Nethanel son of Zuar, the leader of Issachar, drew near.
On the second day Nethanel the son of Zuar, prince of Issachar, gave his offering.
On the second day Nethanel son of Zuar, the leader of Issachar, drew near.
On the second day Nethanel son of Zuar, leader of Issachar, presented an offering.
Tyndale line
¶ On the second day Nethaneel the son of Zuar, prince of Issachar, did offer:
On the second day Nethanel the son of Zuar, prince of Issachar, did offer:
On the second day Nethanel the son of Zuar, prince of Issachar, did offer:
On the second day Nethaneel the son of Zuar, prince of Issachar, offered.
The second day Nethaneel, the sonne of Zuar, prince of the tribe of Issachar did offer:
Strictly literal
On the second day offered Nethaneel the son of Zuar, prince of Issachar;
On the second day hath Nethaneel son of Zuar, prince of Issachar, brought near.
On the second day Nethaneel son of Zuar, prince of Issachar, has brought [an offering] near.
On the second day Nethanel the son of Zuar, the prince of Issachar, did offer:
On the second day, Nethanel son of Zuar, leader of Issachar, offered his sacrifice.
From the Latin
The second day Nathanael the son of Suar, prince of the tribe of Issachar, made his offering,
Simplified
The second day Nethanel, son of Zuar, the leader of the tribe of Issachar, came forward.
On the second day Nethanel, the son of Zuar, chief of Issachar, made his offering:
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 both the Septuagint and the Samaritan Pentateuch, which agree word for word with the Hebrew text here. This consensus indicates a strong textual tradition for this verse.
בַּיּוֹם֙ הַשֵּׁנִ֔י הִקְרִ֖יב נְתַנְאֵ֣ל בֶּן־ צוּעָ֑ר נְשִׂ֖יא יִשָּׂשכָֽר׃
8 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.
ביום השׁני הקריב נתנאל בן צוער נשׂיא ישׂשׂכר
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Numbers 7:18
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Art | Adj — ParticleHTd/Aomsa
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
נְתַנְאֵל (Nethanel) means "given of God" and is derived from the roots for "give" and "God." It refers to several individuals in the Old Testament, including a chief of the tribe of Issachar, the fourth son of Jesse, and various priests and Levites during different periods. Notably, Nethanel appears in contexts related to leadership and priesthood.
נְתַנְאֵל n.pr.m.
a chief of Issachar
4th son of Jesse
name of priests
priest’s son (who had strange wife)
Levite name
a prince of Jehoshaphat
base
H5417 נְתַנְאֵל
5417 Nthane'l neth-an-ale'
from 5414 and 410; given of God; Nethanel, the name of ten
Israelites:--Nethaneel.
see HEBREW for 05414
see HEBREW for 0410
נְתַנְאֵל (ne.tan.el) — Nethanel.
A man living at the time of Egypt and Wilderness, first mentioned at Num.1.8;
son of: Zuar (H6686)
§ Nethaneel = "given of God"
1) son of Zuar and a chief of the tribe of Issachar at the exodus
2) the 4th son of Jesse and a brother of David
3) a priest in the reign of David who blew the trumpet before the ark when it was brought from the house of Obed-edom
4) a representative of the priestly family of Jedaiah in the time of Joiakim
5) a priest of the family of Pashur who had a foreign wife in the time of Ezra
6) a Levite, father of Shemaiah the scribe in the reign of David
7) a Levite, son of Obed-edom
8) a chief of the Levites in the reign of king Josiah of Judah
9) a prince of Judah in the reign of king Jehoshaphat of Judah who was sent by the king to teach in the cities of the kingdom
N-proper — Noun proper masculineHNpm
ne-than'-el, neth'-a-nel (nethan'el, "God has given"; Nathanael; the King James Version Nethaneel, ne-than'-e-el):
(1) A chief or prince of Issachar (Nu 1:8; 2:5; 7:18,23; 10:15).
(2) The 4th son of Jesse (1Ch 2:14).
(3) One of the trumpet-blowers before the ark when it was brought up from the house of Obededom (1Ch 15:24).
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צוּעָר (Tsaw`ar) refers to a personal name, Zuar, meaning 'littleness.' He is noted as the father of Nethanel, a leader from the tribe of Issachar during the Exodus, mentioned in Numbers 1:8. The word is derived from a root meaning 'small,' indicating its significance in describing Zuar.
צוּעָר n.pr.m. in Issachar (little one)
base
H6686 צוּעָר
6686 Tsaw`ar tsoo-awr'
from 6819; small; Tsuar, an Israelite:--Zuar.
see HEBREW for 06819
צוּעָר (tsu.ar) — Zuar.
A man living at the time of Egypt and Wilderness, first mentioned at Num.1.8;
father of: Nethanel (H5417)
§ Zuar = "littleness"
father of Nethaneel, the chief of the tribe of Issachar at the time of the exodus and an assistant of Moses
N-proper — Noun proper masculineHNpm
zu'-ar, zoo'-ar (tsu`-ar "little one"; Sogar): Father of Nethanel (Nu 1:8; 2:5; 7:18,23; 10:15), who was head of the tribe of Issachar.
(littleness), father of Nethaneel the chief of the tribe of Issachar at the time of the exodus. (Numbers 1:8; 2:5; 7:18,23; 10:15) (B.C. 2491.)
same as Zoar
→ Father of Nethaneel Nu 1:8; 2:5; 7:18,23; 10:15
נָשִׂיא (nasiy') refers to an exalted figure, such as a chief, prince, or ruler, and also denotes a rising mist or vapor. The word is derived from a root meaning 'to lift up.' Its meanings encompass leadership roles and atmospheric phenomena, as noted in various lexicons.
נָשִׂיא 128 n.m. one lifted up, i.e. a chief prince
base
[נָשִׂיא] n.[m.] rising mist, vapour
base
H5387a נָשִׂיא one lifted up, i.e. a chief prince H5387b נָשִׂיא rising mist, vapour
5387 nasiy' naw-see'
or nasi8 {naw-see'}; from 5375; properly, an exalted one,
i.e. a king or sheik; also a rising mist:--captain, chief,
cloud, governor, prince, ruler, vapour.
see HEBREW for 0nasi8
see HEBREW for 05375
נָשִׂיא (na.si) — leader.
one lifted up, chief, prince, captain, leader
נָשִׂיא (na.si) — mist.
rising mist, vapour
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשָּׂשכָר (Yissaskar) refers to Issachar, the ninth son of Jacob and Leah, and the progenitor of the tribe named after him. The name means 'there is recompense' and is associated with a territory in Canaan. Additionally, there is a Korahite Levite named Issachar, mentioned in the context of temple duties.
יִשָּׂשכָר 43 n.pr.m. Issachar
base
H3485 יִשָּׂשכָר Issachar
3485 Yissaskar yis-saw-kawr'
(strictly yis-saws-kawr'); from 5375 and 7939; he will bring
a reward; Jissaskar, a son of Jacob:--Issachar.
see HEBREW for 05375
see HEBREW for 07939
יִשָּׂשכָר (yis.sa.s.khar) — Issachar.
A man of the tribe of Issachar living at the time of the Patriarchs, first mentioned at Gen.30.18;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Tola (H8439), Puah (H6312), Jashub (H3437H) and Shimron (H8110B)
Also named: Isachar (Ἰσαχάρ "Issachar" G2466)
§ Issachar = "there is recompense"
1) the 9th son of Jacob and the 5th by Leah his first wife and the progenitor of a tribe by his name
2) a Korahite Levite and the 7th son of Obed-edom and doorkeeper to the temple
3) the tribe descended from Issachar the son of Jacob
4) the territory allocated to the descendants of Issachar when they entered the land of Canaan
N-proper — Noun proper masculineHNpm
is'-a-kar (yissa(se)khar; Septuagint, Swete Issachar; Tischendorf, Issachar, so also in the New Testament, Tregelles, and Westcott and Hort, The New Testament in Greek):
(1) The 9th son of Jacob, the 5th borne to him by Leah (Ge 30:17 f).
1. The Name:
His birth is in this passage connected with the strange story of Reuben and his mandrakes, and the name given him is apparently conceived as derived from 'ish sakhar, "a hired workman." There is a play upon the name in this sense in Ge 49:15, "He bowed his shoulder to bear, and became a servant under taskwork." Wellhausen (Textder Buch. Sam., 95) thinks that the second element of the name may denote a deity; and Sokar, an Egyptian god, has been suggested. The name in that case would mean "worshipper of Sokar." Practically nothing is…
Issachar
Hired (Gen. 30:18). “God hath given me,” said Leah, “my hire (Heb. sekhari)...and she called his name Issachar.” He was Jacob’s ninth son, and was born in Padan-aram (comp. 28:2). He had four sons at the going down into Egypt (46:13; Num. 26:23, 25).
Issachar, Tribe of, during the journey through the wilderness, along with Judah and Zebulun (Num. 2:5), marched on the east of the tabernacle. This tribe contained 54,400 fighting men when the census was taken at Sinai. After the entrance into the Promised Land, this tribe was one of the six which stood on Gerizim during the ceremony of the blessing and cursing (Deut. 27:12). The allotment of Issachar is…
(reward). I. The ninth son of Jacob and the fifth of Leah. (Genesis 30:17,18) (B.C. 1753-45) At the descent into Egypt four sons are ascribed to him, who founded the four chief families of the tribes. (Genesis 46:13; Numbers 26:23,25; 1 Chronicles 7:1) The number of the fighting men of Issachar, when taken in the census at Sinai, was 54,400. During the journey they seem to have steadily increased. The allotment of Issachar lay above that of Manasseh. (Joshua 19:17-23) In the words of Josephus, "it extended in length from Carmel to the Jordan, in breadth to Mount Tabor." This territory was, as it still is, among the…
Recompense, so named by Leah his mother, Ge 30:18, the ninth son of Jacob, born B. C. 1749. The character of his posterity was foretold by Jacob and by Moses, Ge 49:14,15 De 33:18,19.
The TRIBE OF ISSACHAR numbered fifty-four thousand men in the desert, and on entering Canaan was the third in population, Nu 1:28 26:25. Their portion, having the Jordan on the east, Manasseh on the west, Zebulun north, and Ephraim south, included a considerable part of the fine plain Esdraelon, the most fertile in the country. They were industrious agriculturists, and are mentioned with honor for their brave and wise patriotism, Jud 5:15…