Zechariah 10:5 — Word Study
WLCוְהָי֨וּ כְגִבֹּרִ֜ים בּוֹסִ֨ים בְּטִ֤יט חוּצוֹת֙ בַּמִּלְחָמָ֔ה וְנִ֨לְחֲמ֔וּ כִּ֥י יְהוָ֖ה עִמָּ֑ם וְהֹבִ֖ישׁוּ רֹכְבֵ֥י סוּסִֽים׃
BSAThey will behâyâh■ like mighty mengibbôwr [strong warriors, champions] in battlemilchâmâh tramplingbûwç [treading down, crushing] [the enemy] in the mireṭîyṭ [mud, clay] of the streetschûwts [outside, outdoors] They will fightlâcham■ [engage in combat, struggle] becausekîy the LORDYᵉhôvâh [Yehovah, the supreme God] is with themʻim [together, accompanying] and they will put the horsemenrâkab [riders on horses, cavalry]
| Greek | English | Parsing |
|---|---|---|
| וְהָי֨וּ | and they will be | Verb, Qal, sequential perfect third person common plural |
| כְגִבֹּרִ֜ים | like warriors | Preposition, noun common masculine plural absolute |
| בּוֹסִ֨ים | treading down | Verb, Qal, participle (active) masculine plural |
| בְּטִ֤יט | in [the] mud of | Preposition, noun common masculine singular construct |
| חוּצוֹת֙ | [the] streets | Noun common, feminine plural absolute |
| בַּמִּלְחָמָ֔ה | in battle | Preposition, noun common feminine singular absolute |
| וְנִ֨לְחֲמ֔וּ | and they will fight | Verb, Niphal, sequential perfect third person common plural |
| כִּ֥י | for | Particle |
| יְהוָ֖ה | Yahweh | Noun proper |
| עִמָּ֑ם | [will be] with them | Preposition, suffix |
| וְהֹבִ֖ישׁוּ | and they will put to shame | Verb, Hiphil, sequential perfect third person common plural |
| רֹכְבֵ֥י | riders of | Verb, Qal, participle (active) masculine plural common |
| סוּסִֽים׃ | horses | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They will be like mighty men in battle, trampling the enemy in the mire of the streets. They will fight because the LORD is with them, and they will put the horsemen to shame. |
| KJV | ¶ And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded. |
| ASV | And they shall be as mighty men, treading down their enemies in the mire of the streets in the battle; and they shall fight, because Jehovah is with them; and the riders on horses shall be confounded. |
| YLT | And they have been as heroes, Treading in mire of out-places in battle, And they have fought, for Jehovah [is] with them, And have put to shame riders of horses. |
| WEB | They will be as mighty men, treading down muddy streets in the battle. They will fight, because Yahweh is with them. The riders on horses will be confounded. |
| BBE | Together they will be like men of war, crushing down their haters into the earth of the streets in the fight; they will make war because the Lord is with them: and the horsemen will be shamed. |
Where they part company is in the rendering of בּוֹסִ֨ים — see How Translations Differ.
The sentence is structured with a main clause followed by participial and prepositional phrases, emphasizing the actions and context of God's people in battle.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbהָיָה
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 — Zechariah 10:5
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 — God's Promise of Strengthgenerated
Zechariah 10:5 describes God's people as strong and valiant warriors in battle, empowered by His presence. This passage emphasizes the assurance that the LORD is with them, enabling them to overcome their enemies and triumph in conflict. The surrounding verses further highlight God's commitment to restore and strengthen His people, showcasing His compassion and faithfulness as seen in Zechariah 10:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 9:13 | For I will bend Judah as My bow and fit it with Ephraim. I will rouse your sons, O Zion, against the sons of Greece. I will make you like the sword of a mighty man. |
| 2 | Zechariah 12:8 | On that day the LORD will defend the people of Jerusalem, so that the weakest among them will be like David, and the house of David will be like God, like the angel of the LORD going before them. |
| 3 | 1 Samuel 16:18 | One of the servants answered, “I have seen a son of Jesse of Bethlehem who knows how to play the harp. He is a mighty man of valor, a warrior, eloquent and handsome, and the LORD is with him.” |
| 4 | 2 Samuel 22:8 | Then the earth shook and quaked; the foundations of the heavens trembled; they were shaken because He burned with anger. |
| 5 | Psalm 45:3 | Strap your sword at your side, O mighty warrior; appear in your majesty and splendor. |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — גִּבּוֹר, khe.gi.bo.Rimgenerated
The Hebrew word גִּבּוֹר (gibbor) denotes a mighty or strong man, often used to describe warriors or champions. It is derived from a root that conveys strength and valor, highlighting the qualities of bravery and power. In this context, it underscores the might of God's people as they engage in battle.
This term is significant as it portrays the people of God not merely as passive recipients of His help, but as active participants in the fight against their enemies. Their strength is a reflection of God's empowerment, reinforcing the idea that they are capable of great deeds when supported by His presence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses mighty men and treading down to convey the strength and action of God's people.
Sentence Structuregenerated
The main verb וְהָי֨וּ (ve.ha.Yu, and they will be) governs the entire verse, establishing the subject's identity as mighty men. This is followed by participial phrases that describe their actions in battle and their relationship with the LORD.
The structure emphasizes the active role of God's people, with the finite verb leading the sentence and the subsequent phrases detailing their actions and the divine support they receive.
Septuagint Backgroundgenerated
The Septuagint translates גִּבּוֹר as μαξηταὶ, which carries a similar connotation of strength and valor. This choice reflects the translators' understanding of the Hebrew term as one denoting powerful warriors.
The use of πολέμῳ for בַּמִּלְחָמָ֔ה reinforces the theme of battle, indicating a consistent interpretation of the context of conflict and struggle.
In plain words — the whole versegenerated
Zechariah 10:5 describes God's people as strong warriors who will fight against their enemies. They will trample their foes in the mud of the streets, showing their might in battle. The verse assures that the LORD is with them, giving them the strength to overcome and put their enemies to shame.
Frequently Asked Questionsgenerated
It means that God's people will be empowered and strong, capable of fighting valiantly in battle.
The mud symbolizes the difficult conditions under which they will triumph, emphasizing their strength even in adverse situations.
God's presence assures them of victory, providing the strength and courage needed to face their enemies.
It signifies that God's people will overcome even the strongest foes, represented by horsemen, through His power.
Reflection Questionsgenerated
- How can I rely on God's presence in my own battles and struggles?
- In what areas of my life do I need to be more like a mighty warrior, trusting in God's strength?
- What does it mean for me to trample down the challenges I face, as described in this verse?
- How can I encourage others to see themselves as empowered warriors in their faith?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 10:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they shall be as mighty [men],.... That is, the converted Jews shall be such; they shall be strong in faith, giving glory to the Messiah; they shall be strong in the grace that is in him; they
Read John Gill on Zechariah 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.
Read Robert Jamieson on Zechariah 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey, the Jews under the conduct of their captains, such as the Maccabees, shall be as mighty men; shall be valiant, mighty warriors, shall take cities, and beat down those that oppose them, and, as usual in such cases, tread the conquered as mire in the streets: they shall fight thus valiantly and successfully, because the Lord is with them, fighteth for them and against their enemies. The riders on horses shall be confounded: this is the character of the Jews’ enemies, they came with armed men, and a mighty cavalry, as Antiochus and others did, in which they trusted; but this availed little, these horsemen were confounded, beaten, or fled away from a beating: when God was with Judah’ s…
Read Matthew Poole on Zechariah 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 10:5 And they shall be as mighty [men], which tread down [their enemies] in the mire of the streets in the battle: and they shall fight, because the LORD [is] with them, and the riders on horses shall be confounded.Ver. 5. And they shall be as mighty men] Or, as giants, as Gabriels, they shall be strong in the Lord, and in the power of his might, they shall do worthily in Ephratas, and be famous in Bethlehem, Rth 4:11 "their bow shall abide in strength, and the arms of their hands be made strong, by the hands of the mighty God of Jacob: from thence is the shepherd, the stone of Israel," Genesis 49:24. If it could be said of Mithridates, a mere atheist, that he never wanted any…
Read John Trapp on Zechariah 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5-7) The preceding idea is now further dwelt on, and Ephraim not merely implicitly, but explicitly (as in Zechariah 9:13-16) included in the promise as one with Judah (Ezekiel 37:16-17; Ezekiel 37:22). For a fulfilment of the promises contained in this passage, see 1Ma 3:39; 1Ma 4:7; 1Ma 4:31; 1Ma 6:30; 1Ma 6:35; 1Ma 9:4; 1Ma 9:11; 1Ma 10:73; 1Ma 10:77; 1Ma 15:13, &c.
Read Charles John Ellicott on Zechariah 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. They shall be as mighty men] The Maccabees and their successors. Riders on horses] The Macedonians, who opposed the Maccabees, and had much cavalry; whereas the Jews had none, and even few weapons of war; yet they overcame these horsemen.
Read AdamClarke on Zechariah 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd they - (the house of Judah , of whom he had said, He hath made them as the goodly horse in the battle) shall be as mighty men, trampling on the mire of the streets Micah had said, “she shall be a
Read Albert Barnes on Zechariah 10 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleOF THE JEWS AND OF THE HOSTILE NATIONS, Zechariah 10:3 to Zechariah 11:3.When the Jews came into the power of hostile nations (Zechariah 10:2) they were governed by bad shepherds, that is, by cruel foreign rulers.
Read Daniel Denison Whedon on Zechariah 10 →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
They will be like mighty men in battle, trampling the enemy in the mire of the streets. They will fight because the LORD is with them, and they will put the horsemen to shame.
They will be as mighty men, treading down muddy streets in the battle. They will fight, because Yahweh is with them. The riders on horses will be confounded.
They will be like mighty men in battle, trampling the enemy in the mire of the streets. They will fight because the LORD is with them, and they will put the horsemen to shame.
And they will be like warriors trampling the mud of the streets in battle. They will fight, for the Lord will be with them, and will defeat the enemy cavalry.
Tyndale line
¶ And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.
And they shall be as mighty men, treading down their enemies in the mire of the streets in the battle; and they shall fight, because Jehovah is with them; and the riders on horses shall be confounded.
And they shall be as mighty men, treading down their enemies in the mire of the streets in the battle; and they shall fight, because the LORD is with them: and the riders on horses shall be confounded.
And they shall be as mighty men , who tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.
And they shalbe as the mightie men, which treade downe their enemies in the mire of the streetes in the battell, and they shall fight, because the Lord is with them, and the riders on horses shall be confounded.
Strictly literal
And they shall be as mighty men, treading down the mire of the streets in the battle; and they shall fight, for Jehovah is with them, and the riders on horses shall be put to shame.
And they have been as heroes, Treading in mire of out-places in battle, And they have fought, for Jehovah [is] with them, And have put to shame riders of horses.
And they have been as heroes, || Treading in mire of out-places in battle, || And they have fought, for YHWH [is] with them, || And have put to shame riders of horses.
And they shall be like mighty men, treading down [their enemies] in the mire of the streets in the battle, and they shall fight, because the Lord is with them: and the riders on horses shall be made ashamed.
They will be like warriors who trample their enemies into the mud of the streets in battle; they will make war, for Yahweh is with them, and they will shame those who ride warhorses.
From the Latin
And they shall be as mighty men, treading under foot the mire of the ways in battle: and they shall fight, because the Lord is with them, and the riders of horses shall be confounded.
Simplified
They will be like warriors going into battle, trampling their enemies in the mud. Because the Lord is with them they will fight and defeat the enemy cavalry.
Together they will be like men of war, crushing down their haters into the earth of the streets in the fight; they will make war because the Lord is with them: and the horsemen will be shamed.
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 of Zechariah 10:5 describes the warriors as 'mighty men in battle' who will trample their enemies and fight because the LORD is with them, ultimately putting the horsemen to shame. The Septuagint agrees with the Masoretic Text in all 13 words, maintaining the same core message and imagery. There are no significant differences between these two ancient witnesses for this verse.
וְהָי֨וּ כְגִבֹּרִ֜ים בּוֹסִ֨ים בְּטִ֤יט חוּצוֹת֙ בַּמִּלְחָמָ֔ה וְנִ֨לְחֲמ֔וּ כִּ֥י יְהוָ֖ה עִמָּ֑ם וְהֹבִ֖ישׁוּ רֹכְבֵ֥י סוּסִֽים׃
13 of the 13 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 Zechariah 10:5
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 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-Perf-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Prep | Adj — Preposition · noun common masculine plural absoluteHR/Ncmpa
בּוּס (buwc) means to tread down or trample, with applications both literal and figurative. It includes various forms such as rejecting or desecrating, and it can describe actions of warriors or the movements of infants. The word covers a range of meanings related to being trampled or polluted.
[בּוּס] vb. tread down, trample
Qal tread down, trample (of warriors)
Pol. tread down, in bad sense
Hithpol. of the blind movements of infant’s limbs, kick out (this way and that), fig. of Jerusalem.
Hoph. pass. trodden down
base
H947 בּוּס tread down, trample
947 buwc boos
a primitive root; to trample (literally or
figuratively):--loath, tread (down, under (foot)), be
polluted.
בּוּס (bus) — to trample.
1) to tread down, reject, trample down
1a) (Qal)
1a1) to tread down, trample (of warriors)
1a2) of rejection (fig.)
1b) (Polel)
1b1) to tread down (in bad sense)
1b2) to desecrate
1c) (Hithpolel)
1c1) to tread
1c2) to kick out
1c2a) of infants' blind movements
1c2b) of Jerusalem (fig.)
1d) (Hophal) to be trodden down
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
טִיט (tiyt) refers to mud, mire, or clay, and is derived from a root that suggests stickiness. It can also figuratively denote calamity. The term appears in various contexts, including poetic uses for clay. There is an Aramaic equivalent, טִין (tin), meaning 'common.'
טִיט n.m. mud, mire, clay
base
H2916 טִיט mud, mire, clay
2916 tiyt teet
from an unused root meaning apparently to be sticky (rath.
perb. a demon. from 2894, through the idea of dirt to be swept
away); mud or clay; figuratively, calamity:--clay, dirt, mire.
see HEBREW for 02894
טִיט (tit) — mud.
1) mud, clay, mire, damp dirt
1a) mud, mire
1b) clay (poetical)
Aramaic equivalent: tin (טִין "common" H2917)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
N-mp — Noun common · feminine plural absoluteHNcfpa
In the towns and cities of Palestine, are supposed to have been comparatively narrow and ill graded, on account of the unevenness of their sites, and the little use of wheel-carriages. They were wider, however, than in many modern cities, Lu 14:21, and terminated in large public areas around the gates, Ne 8:1. Josephus says that those of Jerusalem were paved. They were named, like our own streets, Ac 9:11, and often resembled the bazaars of modern eastern cities, the shops of the same kind being in the same street and giving it its name, as the bakers’ street, Ne 3:31,32; Jer 37:21, and the valley of the cheesemongers.…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Conj | V-Niphal-Perf-3cp — Verb · Niphal · sequential perfect third person common pluralHc/VNq3cp
See WAR; GAMES.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
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 | Suff — Preposition · suffixHR/Sp3mp
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
Hc/Vhq3cp — Verb · Hiphil · sequential perfect third person common pluralHc/Vhq3cp
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
HNcmpa — Noun common · masculine plural absoluteHNcmpa
Were anciently less used for labor, in Bible land, than oxen and asses. They were used by princes and warriors, both with and without chariots, Ex 14:9,23 Es 6:8 Ec 10:7. The finest description of the war-horse ever written is found in one of the most ancient books, Job 39:19-25. Horses were common in Egypt, Ge 47:17 50:9 So 1:9; but the Jews were at first forbidden to go there for them, De 17:16, or the keep any large number, Jos 11:6
