Psalms 87:4 — Word Study
WLCאַזְכִּ֤יר׀ רַ֥הַב וּבָבֶ֗ל לְֽיֹ֫דְעָ֥י הִנֵּ֤ה פְלֶ֣שֶׁת וְצ֣וֹר עִם־ כּ֑וּשׁ זֶ֝֗ה יֻלַּד־ שָֽׁם׃
BSAI will mentionzâkar▸ [recall to mind, remember] and BabylonBâbel [a city of confusion, mixing] among those who know Meyâdaʻ [are acquainted with, have knowledge of] along withhinnêh PhilistiaPᵉlesheth [the land of the Philistines] TyreTsôr [a major Phoenician city] andʻim CushKûwsh [Ethiopia, the region south of Egypt] ◂[when I say,] ‘This onezeh [this person, individual] was bornyâlad■ [came into being, had their origin] [in Zion]shâm [the city of God, the place of divine presence]
| Greek | English | Parsing |
|---|---|---|
| אַזְכִּ֤יר׀ | I will bring to remembrance | Verb, Hiphil, imperfect first person common singular |
| רַ֥הַב | Rahab | Noun proper |
| וּבָבֶ֗ל | and Babylon | Conjunction, noun proper |
| לְֽיֹ֫דְעָ֥י | to [those who] know me | Preposition, verb qal participle (active) masculine plural common, suffix |
| הִנֵּ֤ה | there! | Particle |
| פְלֶ֣שֶׁת | Philistia | Noun proper |
| וְצ֣וֹר | and Tyre | Conjunction, noun proper |
| עִם־ | with | Preposition |
| כּ֑וּשׁ | Cush | Noun proper |
| זֶ֝֗ה | this one | Particle |
| יֻלַּד־ | it was born | Verb, Pual, perfect third person masculine singular |
| שָֽׁם׃ | there | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I will mention Rahab and Babylon among those who know Me— along with Philistia, Tyre, and Cush — when I say, ‘This one was born in Zion.’” |
| KJV | I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. |
| ASV | I will make mention of Rahab and Babylon as among them that know me: Behold, Philistia, and Tyre, with Ethiopia: This one was born there. |
| YLT | I mention Rahab and Babel to those knowing Me, Lo, Philistia, and Tyre, with Cush! This [one] was born there. |
| WEB | I will record Rahab and Babylon among those who acknowledge me. Behold, Philistia, Tyre, and also Ethiopia: “This one was born there.” |
| BBE | Rahab and Babylon will be named among those who have knowledge of me; see, Philistia and Tyre, with Ethiopia; this man had his birth there. |
Where they part company is יֻלַּד — see How Translations Differ.
The verse contains a main clause with a prepositional phrase and a subordinate clause that provides context for the act of mentioning.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֶה
verbזָכַר
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 — Psalms 87:4
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 Glories of Ziongenerated
Psalm 87:4 highlights the psalmist's intention to remember notable nations, including Rahab and Babylon, as part of those who know God. This verse emphasizes the significance of Zion, contrasting the pride of these nations with the divine presence found in the city of God. The surrounding verses celebrate Zion's glory and the identity of its inhabitants, reinforcing the theme of belonging to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 89:10 | You crushed Rahab like a carcass; You scattered Your enemies with Your mighty arm. |
| 2 | Isaiah 51:9 | Awake, awake, put on strength, O arm of the LORD. Wake up as in days past, as in generations of old. Was it not You who cut Rahab to pieces, who pierced through the dragon? |
| 3 | Psalm 137:1–8 | By the rivers of Babylon we sat and wept when we remembered Zion. |
| 4 | 2 Kings 20:17–18 | The time will surely come when everything in your palace and all that your fathers have stored up until this day will be carried off to Babylon. Nothing will be left, says the LORD. |
| 5 | Isaiah 13:1–22 | This is the burden against Babylon that Isaiah son of Amoz received: |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — אַזְכִּ֤יר, 'az.Kirgenerated
The verb זָכַר (zakar) means 'to remember' and is derived from a root implying recognition. It encompasses a range of meanings, including recalling thoughts and commemorating significant events. In this verse, the psalmist expresses a deliberate act of remembrance, highlighting the importance of acknowledging these nations in the context of their relationship with God.
The Hiphil form indicates that the psalmist is actively bringing these nations to mind, emphasizing the intentionality behind this remembrance. This act of recalling serves to affirm their connection to God and the significance of Zion as a place of divine presence.
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 אַזְכִּ֤יר, I will mention, governs the entire verse, with a noun phrase as its object and a series of prepositional phrases detailing the nations involved. The structure emphasizes the act of remembrance as central to the psalmist's declaration.
The phrase לְֽיֹ֫דְעָ֥י serves as a prepositional phrase, indicating the group of people who know God. This is followed by a clause that introduces the nations being remembered, culminating in the declaration about Zion, which serves as the focal point of the psalm.
Septuagint Backgroundgenerated
The Septuagint translates אַזְכִּ֤יר as μνησθήσομαι, which also means 'I will remember.' This choice reflects a direct correspondence to the Hebrew meaning, emphasizing the act of recalling significant nations.
The use of ἰδοὺ for הִנֵּ֤ה indicates a similar emphasis on drawing attention to the nations being mentioned, reinforcing the connection between the act of remembrance and the divine presence in Zion.
In plain words — the whole versegenerated
Psalm 87:4 expresses the psalmist's intention to remember Rahab and Babylon among those who know God, alongside Philistia, Tyre, and Cush. This verse highlights the significance of Zion, declaring that this one was born there, emphasizing the connection between these nations and the divine presence in the city of God.
Frequently Asked Questionsgenerated
The psalmist includes Rahab and Babylon to symbolize nations known for their pride and strength, contrasting them with those who are connected to God.
Zion represents the city of God, a place of divine presence, and the psalmist emphasizes that those born there have a special relationship with God.
The nations are acknowledged as part of those who know God, indicating that even those outside Israel have a recognition of the divine.
Being born in Zion signifies a unique identity and connection to God, highlighting the importance of the city as a spiritual center.
Reflection Questionsgenerated
- In what ways do I recognize the presence of God in my life, similar to those mentioned in this verse?
- How can I actively remember and acknowledge the significance of my spiritual heritage?
- What does it mean for me to be 'born in Zion' in my own faith journey?
- How can I engage with others who may not share my beliefs, like the nations mentioned in this psalm?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 87:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will make mention of Rahab,.... Not of Rahab the harlot, as Jerom and others of the ancients (y) interpret it; for the letters of both words are not the same in Hebrew; though mention is made of
Read John Gill on Psalms 87 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there.
Read Robert Jamieson on Psalms 87 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will make mention, i.e. I will reckon or account them in the number of my children and subjects. Rahab, i.e. Egypt, so called, , but whether from its pride, or natural strength, or figure, or shape, is not material. And Babylon: under these two and Philistia, the old and constant enemies of Israel, he seems to understand all the keenest enemies of the Israel or church of God, who shall now be not only reconciled, but united to them; which also was foretold under the similitude of the wolf’ s dwelling with the lamb, &c., . To them; or, with or among them, as the prefix lamed is frequently used. That know me, to wit, truly, clearly, affectionately, and practically, so as to love, serve, and…
Read Matthew Poole on Psalms 87 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 87:4 I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this [man] was born there.Ver. 4. I will make mention of Rahab and Babylon] Rahab is Egypt, and so called for its strength and pride. Babel, the chief city of the Babylonians. These were deadly enemies to Jerusalem, which was ground between them as between a pair of millstones, but they shall be reckoned hereafter, saith God, among his domestics, among those that know me, or rather are known of me. See Isaiah 19:19; Isaiah 19:21; Isaiah 19:25 1 Peter 5:13. Behold Philistia] The Philistines were ever bitter enemies to the Israelites, but shall be converted and become children…
Read John Trapp on Psalms 87 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) This verse may be paraphrased— I will mention to my intimates Rahab and Babylon; (I will say) look at Philistia and Tyre—yes, and even Ethiopia. So-and-so was born there. The last clause is literally this was born there, and on its reference the whole meaning of the verse and the whole intention of the psalm turn. Now immediately after the mention of a place, there must surely refer to that place, and not to a place mentioned in the previous verse and there too addressed as in the second person. The demonstrative this, is evidently used in a general way. (Comp. the fuller form, Judges 18:4, &c.) The poet begins his special addition to the praises of Zion, by enumerating various renowned…
Read Charles John Ellicott on Psalms 87 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. I will make mention of Rahab] The meaning seems to be, Rahab, i.e., Egypt, Babylon, Tyre, Philistia, and Ethiopia are not so honourable as Jerusalem. To be born in any of them is no privilege when compared with being a native of Jerusalem: their cities are but heads of villages; Jerusalem alone is a CITY. I have met with a very similar sentiment in a Persian work, of which I know not the author: [---Persic---] Tche Mesr, o tche Sham, o tche Birr o Buhr. Heme rustaee and, we Sheerazee Shuhr. What celebrity can Egypt or Syria, or any thing on earth or on the sea, pretend to? "When compared to Sheeraz, those are but villages, but this alone is a CITY." The meaning seems to be the same…
Read AdamClarke on Psalms 87 →
CambridgeThe Cambridge Bible for Schools and Colleges4–6. The nations of the world shall be enrolled as Zion’s children; and Zion shall be glorified by this accession of unnumbered fresh citizens.
Read Cambridge on Psalms 87 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will make mention of Rahab and Babylon ... - The word Rahab here refers to Egypt. See Isaiah 51:9. It is also applied to Egypt in Psalms 89:10. The reason why the name was given to Egypt is not certainly known.
Read Albert Barnes on Psalms 87 →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
“I will mention Rahab and Babylon among those who know Me— along with Philistia, Tyre, and Cush — when I say, ‘This one was born in Zion.’”
I will record Rahab and Babylon among those who acknowledge me. Behold, Philistia, Tyre, and also Ethiopia: “This one was born there.”
“I will mention Rahab and Babylon among those who know Me—along with Philistia, Tyre, and Cush—when I say, ‘This one was born in Zion.’”
I mention Rahab and Babylon to my followers. Here are Philistia and Tyre, along with Ethiopia. It is said of them, “This one was born there.”
Tyndale line
I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there.
I will make mention of Rahab and Babylon as among them that know me: Behold, Philistia, and Tyre, with Ethiopia: This one was born there.
I will make mention of Rahab and Babylon as among them that know me: behold Philistia, and Tyre, with Ethiopia; this one was born there.
I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Cush; this man was born there.
I will make mention of Rahab and Babel among them that knowe me: beholde Palestina and Tyrus with Ethiopia, There is he borne.
Strictly literal
I will make mention of Rahab and Babylon among them that know me; behold Philistia, and Tyre, with Ethiopia: this [man] was born there.
I mention Rahab and Babel to those knowing Me, Lo, Philistia, and Tyre, with Cush! This [one] was born there.
I mention Rahab and Babel to those knowing Me, || Behold, Philistia, and Tyre, with Cush! This [one] was born there.
I will make mention of Rahab and Babylon as those that know me; behold, here is Philistia, and Tyre, with Ethiopia: “This man was born there.”
“I mention Rahab and Babylon to my followers. See, there are Philistia, and Tyre, along with Cush— and will say, 'This one was born there.'”
From the Latin
For my soul is filled with evils: and my life hath drawn nigh to hell.
Simplified
I mention Egypt and Babylon as those who know me, and in addition Philistia, Tyre, and Ethiopia—“this man was born there.”
Rahab and Babylon will be named among those who have knowledge of me; see, Philistia and Tyre, with Ethiopia; this man had his birth there.
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 (MT) of Psalms 87:4 reads: “I will mention Rahab and Babylon among those who know Me— along with Philistia, Tyre, and Cush — when I say, ‘This one was born in Zion.’” The Septuagint (LXX) agrees with the MT in terms of the primary content, matching 12 of the 12 words in a word-by-word correspondence, although the word order and articles differ due to the nature of Greek syntax. There are no significant differences in meaning between these witnesses for this verse.
אַזְכִּ֤יר׀ רַ֥הַב וּבָבֶ֗ל לְֽיֹ֫דְעָ֥י הִנֵּ֤ה פְלֶ֣שֶׁת וְצ֣וֹר עִם־ כּ֑וּשׁ זֶ֝֗ה יֻלַּד־ שָֽׁם׃
12 of the 12 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.
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 Psalms 87:4
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.
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
רַ֫הַב (rahab) refers to a mythical sea monster and is also an emblematic name for Egypt, symbolizing pride and arrogance. It is derived from a root meaning 'to bluster' or 'to be proud.' The entries highlight its use in a figurative sense rather than as a direct reference to a physical entity.
רַ֫הַב n.[m.] lit. storm, arrogance, but only as names, v. infr.;
mythical sea monster
emblemat. name of Egypt
base
H7293 רַ֫הַב lit. storm, arrogance, but only as names, v. infr.; . mythical sea monster
. emblemat. name of Egypt
7293 rahab rah'-hab
from 7292, bluster(-er):--proud, strength.
see HEBREW for 07292
רַ֫הַב (ra.hav) — Rahab.
an emblematic name of Egypt
Another name of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G)
This name means pride, arrogance
HNpl — Noun properHNpl
ra'-hab:
(1) (rachabh, "broad"; in Josephus, Ant, V, i, 2, 7, Rhachab; Heb 11:31 and Jas 2:25, Rhaab): A zonah, that is either a "harlot," or, according to some, an "innkeeper" in Jericho; the Septuagint porne, "harlot"). The two spies sent by Joshua from Shittim came into her house and lodged there (Jos 2:1). She refused to betray them to the king of Jericho, and when he demanded them, she hid them on the roof of her house with stalks of flax that she had laid in order to dry. She pretended that they had escaped before the shutting of the gate, and threw their pursuers off their track. She then told the spies of the fear that the coming of the Israelites had caused in the minds of the Canaanites--"Our hearts did melt .... for…
Rahab
Insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as “the proud one.”
Rahab, (Heb. Rahab; i.e., “broad,” “large”). When the Hebrews were encamped at Shittim, in the “Arabah” or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to “spy the land.” After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho…
a poetical name of Egypt, (Psalms 89:10; Isaiah 51:9) signifying "fierceness, insolence, pride." Rahab, as a name of Egypt, occurs once only without reference to the exodus: this is in (Psalms 87:4) In (Isaiah 30:7) the name is alluded to.
The English word Rahab represents two different Hebrew words:
1. RAHAB, a Canaanite woman of Jericho, who gave shelter to the two spies sent in thither by Joshua; and in return was spared, with all her kindred, when the city was taken and destroyed, Jos 2:1-21 6:17-25. Her faith, in doing this, is commended in Heb 11:31 Jas 2:25. The Jews and many Christians endeavor to show that Rahab was only an honest innkeeper; but more probably the designation of "harlot" given to her in our Bible is correct. If she had at some time led a dissolute life, she had evidently repented; and she afterwards became a worshipper of Jehovah, and the wife of Salmon, a prince of the tribe of Judah, Ru…
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
Conj | N-proper — Conjunction · noun properHC/Npl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Prep | V-Qal | Suff — Preposition · verb qal participle (active) masculine plural common · suffixHR/Vqrmpc/Sp1bs
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
פְּלֶ֫שֶׁת (Plesheth) refers to Philistia, a region associated with the Philistines, described as a land of sojourners. The term is linked to the concept of migration and covers the territory on the west coast of Canaan, often identified with Palestine. It appears in poetic and late texts, indicating its historical and geographical significance.
פְּלֶ֫שֶׁת n.pr.terr. Philistia, poet. and late
base
H6429 פְּלֶ֫שֶׁת Philistia, poet. and late
6429 Plesheth pel-eh'-sheth
from 6428; rolling, i.e. migratory; Pelesheth, a region of
Syria:--Palestina, Palestine, Philistia, Philistines.
see HEBREW for 06428
פְּלֶ֫שֶׁת (pe.le.shet) — Philistia.
Philistia = "land of sojourners"
the general territory on the west coast of Canaan or the entire country of Palestine
Also named: pe.lish.ti (פְּלִשְׁתִּי "Philistine" H6430G)
N-proper — Noun properHNpl
fi-lis'-ti-a: The country is referred to under various designations in the Old Testament: namely, pelesheth (Philistia) (Ps 60:8 (Hebrew 10); 87:4), 'erets pelishtim, "land of the Philistines" (Ge 21:32,34), geloth hapelishtim; Septuagint ge ton Phulistieim, "the regions of the Philistines" (Jos 13:2). The Egyptian monuments have Puirsatha, Pulsath (Budge), Peleset (Breasted) and Purasati (HGHL), according to the different voweling of the radicals; the Assyrian form is Palastu or Pilistu, which corresponds very closely to the Egyptian and the Hebrew. The extent of the land is indicated in Jos 13:2 as being from the Shihor, or Brook of Egypt (Revised Version), to the border…
Philistia
=Palestine (q.v.), “the land of the Philistines” (Ps. 60:8; 87:4; 108:9). The word is supposed to mean “the land of wanderers” or “of strangers.”
(Heb. Pelesheth) (land of sojourners). The word thus translated (in) (Psalms 60:8; 87:4; 108:9) is in the original identical with that elsewhere rendered Palestine, which always means land of the Philistines. (Philistia was the plain on the southwest coast of Palestine. It was 40 miles long on the coast of the Mediterranean between Gerar and Joppa, and 10 miles wide at the northern end and 20 at the southern.--ED.) This plain has been in all ages remarkable for the extreme richness of its soil. It was also adapted to the growth of military power; for while the itself permitted. the use of war-chariots, which were the chief arm of offence, the occasional elevations which rise out of it offered secure sites for towns and strongholds. It was, moreover, a commercial country: from its position it must have been at all times the great…
→ The sea coast in the west of the territories of the tribes of Dan and Simeon Ps 60:8; 87:4; 108:9
צֹר (tsor) refers to Tyre, a well-known Phoenician city located on the Mediterranean coast. The word is associated with the meaning of 'rock' and is linked to the Hebrew word for rock, צור (tsur). The entries consistently identify it as a proper noun and a significant location in ancient Palestine.
צֹר, צוֹר n.pr.loc. Tyre, famous Phoenician city
base
H6865 צֹר, צוֹר Tyre, famous Phoenician city
6865 Tsor tsore
or Tsowr {tsore}; the same as 6864; a rock; Tsor, a place in
Palestine:--Tyre, Tyrus.
see HEBREW for 06864
צֹר (tsor) — Tyre.
§ Tyre or Tyrus = "a rock"
the Phoenician city on the Mediterranean coast
Conj | N-proper — Conjunction · noun properHC/Npl
tir (tsowr. tsor, "rock"' Turos, "Tyrus"; modern Sur):
1. Physical Features:
The most noted of the Phoenician cities situated on the coast, lat. 33ø 17 minutes, about 20 miles South of Sidon and about 35 North of Carmel. The date of its foundation is uncertain, but it was later than that of Sidon. It is mentioned in the travels of the Egyptian Mohar, dating probably from the 14th century BC, and in the Tell el-Amarna Letters of about the same period. Herodotus describes the temple of Hercules at Tyre and says it was built 2,300 years before his time, which would carry back the beginning of the city to more than 2700 BC. It was a double city, one part on an island, a short distance from the shore, and the other on the mainland opposite. The island city had two harbors, connected by a canal, one looking North and the other South. The island was rocky and the city was fortitled on the land…
Tyre
A rock, now es-Sur; an ancient Phoenician city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious history. The commerce of the whole world was gathered into the warehouses of Tyre. “Tyrian merchants were the first who ventured to navigate the Mediterranean waters; and they founded their colonies on the coasts and neighbouring islands of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage and other places, in Sicily and Corsica, in Spain at Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz)” (Driver’s Isaiah). In the time of David a friendly alliance was entered into between the Hebrews and the Tyrians, who were long ruled over by their native kings (2 Sam. 5:11;
(a rock), a celebrated commercial city of Phoenicia, on the coast of the Mediterranean. Its Hebrew name, Tzor , signifies a rock; which well agrees with the site of Sur , the modern town, on a rocky peninsula, formerly an island. There is no doubt that, previous to the siege of the city by Alexander the Great, Tyre was situated on an island; but, according to the tradition of the inhabitants, there was a city on the mainland before there was a city on the island; and the tradition receives some color from the name of Palaetyrus, or Old Tyre, which was borne in Greek times by a city on the continent, thirty stadia to the south. Notices in the Bible . --In the Bible Tyre is named for the first time in the of Joshua, ch. (Joshua 19:29) where it is adverted to as a fortified city (in the Authorized Version "the strong city") in…
Tyrus, strength; rock; sharp
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
כּוּשׁ (Kuwsh) refers to Cush, a name associated with a son of Ham and the territory in the southern Nile Valley, often identified with Ethiopia. It also denotes a Benjamite mentioned in the title of Psalm 7:1. The term is linked to the meaning 'black' and may have foreign origins, with some entries suggesting a connection to Babylonian Kaššu.
כּוּשׁ n.pr.pers.m., gent. et terr.
1st ‘son’ of חָם
land and people of southern Nile-valley, or Upper Egypt, extending from Syene indefinitely to the south
כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
base
כּוּשׁ n.pr.m. a Benjamite, ψ 7:1 (title)
ref
H3568a כּוּשׁ n. pr. pers. m., gent. et terr. . 1st ‘son’ of חָם
. land and people of southern Nile-valley, or Upper Egypt, exyending from Syene indefinitely to the south
. כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
H3568b כּוּשׁ a Benjamite
3568 Kuwsh koosh
probably of foreign origin; Cush (or Ethiopia), the name of a
son of Ham, and of his territory; also of an
Israelite:--Chush, Cush, Ethiopia.
כּוּשׁ (kush) — Cush.
§ Cush = "black"
the land occupied by the descendants of Cush located around the southern parts of the Nile (Ethiopia)
כּוּשׁ (kush) — Cush.
A man living at the time of United Monarchy, only mentioned at Psa.7.1
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Cush.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Egypt (H4714) and Put (H6316);
father of: Seba (H5434), Havilah (H2341H), Sabtah (H5454), Raamah (H7484), Sabteca (H5455) and Nimrod (H5248)
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Ethiopia.
§ Cush = "black"
N-proper — Noun properHNpl
Cush
Black. (1.) A son, probably the eldest, of Ham, and the father of Nimrod (Gen. 10:8; 1 Chr. 1:10). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush (Gen. 2:13, R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt (Ezek. 29:10, A.V. “Ethiopia,” Heb. Cush), with which it is generally associated (Ps. 68:31; Isa.…
the name of a son of Ham, apparently the eldest, and of a territory or territories occupied by his descendants. The Cushites appear to have spread along tracts extending from the higher Nile to the Euphrates and Tigris. History affords many traces of this relation of Babylonia, Arabia and Ethiopia.
1. The eldest son of Ham, and father of Nimrod, Seba, Havilah, Sabtah, Raamah, and Sabtecha, most of whom settled in Arabia Felix, Ge 10:6-8.
2. The countries peopled by the descendants of Cush, and generally called in the English Bible, Ethiopia, though not always. But under this name there seem to be included not less than three different countries:
A. The oriental Cush, comprehending the regions of Persis, Chusistan, and Susiana, in Persia. It lay chiefly to the eastward of the Tigris. Hither we may refer the river Gihon, Ge 2:13 Zep 3:10. See EDEN.
B. The Hebrews also, in the opinion of many, used Cush and Cushan, Hab 3:7, to designate the southern parts of Arabia, and the…
Cushan, Cushi, Ethiopians; blackness
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
wun.
See NUMBER.
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
See BORN.
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
