Zechariah 2:4 — Word Study
WLCוַיֹּ֣אמֶר אֵלָ֔יו רֻ֗ץ דַּבֵּ֛ר אֶל־ הַנַּ֥עַר הַלָּ֖ז לֵאמֹ֑ר פְּרָזוֹת֙ תֵּשֵׁ֣ב יְרוּשָׁלִַ֔ם מֵרֹ֥ב אָדָ֛ם וּבְהֵמָ֖ה בְּתוֹכָֽהּ׃
BSAand saidʼâmar▸ to himʼêl
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלָ֔יו | to him | Preposition, suffix |
| רֻ֗ץ | run | Verb, Qal, imperative second person masculine singular |
| דַּבֵּ֛ר | speak | Verb, Piel, imperative second person masculine singular |
| אֶל־ | to | Preposition |
| הַנַּ֥עַר | the young man | Particle, noun common masculine singular absolute |
| הַלָּ֖ז | this | Particle |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| פְּרָזוֹת֙ | open regions | Noun common, feminine plural absolute |
| תֵּשֵׁ֣ב | it will remain | Verb, Qal, imperfect third person feminine singular |
| יְרוּשָׁלִַ֔ם | Jerusalem | Noun proper |
| מֵרֹ֥ב | from [the] multitude of | Preposition, noun common masculine singular construct |
| אָדָ֛ם | person[s] | Noun common, masculine singular absolute |
| וּבְהֵמָ֖ה | and livestock | Conjunction, noun common feminine singular absolute |
| בְּתוֹכָֽהּ׃ | in [the] midst of it | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and said to him, “Run and tell that young man: ‘Jerusalem will be a city without walls because of the multitude of men and livestock within it. |
| KJV | And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: |
| ASV | and said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as villages without walls, by reason of the multitude of men and cattle therein. |
| YLT | and he saith unto him, 'Run, speak unto this young man, saying: Unwalled villages inhabit doth Jerusalem, From the abundance of man and beast in her midst. |
| WEB | and said to him, “Run, speak to this young man, saying, ‘Jerusalem will be inhabited as villages without walls, because of the multitude of men and livestock in it. |
| BBE | Said to him, Go quickly and say to this young man, Jerusalem will be an unwalled town, because of the great number of men and cattle in her. |
Where they part company is in the interpretation of the phrase regarding Jerusalem's walls — see How Translations Differ.
The sentence is structured around a main command with supporting phrases that elaborate on the message being conveyed.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲשֶׁר
verbאָמַר
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 2:4
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 Vision of Jerusalem's Restorationgenerated
Zechariah 2:4 is part of a prophetic vision where an angel communicates the future of Jerusalem. The message emphasizes that Jerusalem will be a thriving city, filled with people and livestock, and will not require walls for protection. This reflects God's promise of safety and abundance for His people, contrasting with the desolation they had previously experienced.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 1:6 | “Ah, Lord GOD,” I said, “I surely do not know how to speak, for I am only a child!” |
| 2 | Daniel 1:17 | To these four young men God gave knowledge and understanding in every kind of literature and wisdom. And Daniel had insight into all kinds of visions and dreams. |
| 3 | 1 Timothy 4:12 | Let no one despise your youth, but set an example for the believers in speech, in conduct, in love, in faith, in purity. |
| 4 | Zechariah 1:17 | Proclaim further that this is what the LORD of Hosts says: ‘My cities will again overflow with prosperity; the LORD will again comfort Zion and choose Jerusalem.’” |
| 5 | Zechariah 8:4–5 | This is what the LORD of Hosts says: “Old men and old women will again sit along the streets of Jerusalem, each with a staff in hand because of great age. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יְרוּשָׁלִַ֔ם, ye.ru.sha.Limgenerated
The name יְרוּשָׁלִַ֫͏ם (ye.ru.sha.Lim) refers to Jerusalem, the capital city of Palestine. It is often associated with peace and divine presence, indicating its significance in biblical history.
Jerusalem is described as a city that will thrive without walls, symbolizing security and divine protection. The use of this term highlights the transformation of Jerusalem from a place of vulnerability to one of strength and abundance.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essential meaning of the verse, conveying that Jerusalem will be a city without walls due to the multitude of people and livestock.
Sentence Structuregenerated
The main verb is יֹּ֣אמֶר, and he said, which governs the entire sentence. It is followed by an imperative verb רֻ֗ץ, run, indicating urgency, and another imperative דַּבֵּ֛ר, speak, directing the action.
The structure of the sentence emphasizes the commands given to the young man, highlighting the importance of the message about Jerusalem's future.
Septuagint Backgroundgenerated
The Septuagint translates יְרוּשָׁלִַ֫͏ם as Ἰερουσαλήμ, maintaining the name of the city. This choice shows continuity in the significance of Jerusalem across the Hebrew and Greek texts.
The Greek translation reflects the same themes of abundance and protection, reinforcing the message of hope for Jerusalem's future.
In plain words — the whole versegenerated
Zechariah 2:4 conveys a message from an angel to a young man, declaring that Jerusalem will be a city without walls, filled with people and livestock. This signifies a future of safety and abundance for the city, contrasting with its past vulnerabilities.
Frequently Asked Questionsgenerated
It signifies that Jerusalem will be secure and prosperous, no longer needing physical defenses due to the abundance of its inhabitants.
The young man represents a messenger or a figure receiving the prophecy about Jerusalem's future.
The multitude indicates prosperity and growth, suggesting a vibrant community living in peace and safety.
This verse aligns with other prophecies that speak of restoration and abundance for Jerusalem, emphasizing God's promises to His people.
Reflection Questionsgenerated
- In what ways can I see God's promises fulfilled in my own life, similar to the promise of safety for Jerusalem?
- How can I contribute to building a community that reflects the abundance described in this verse?
- What does it mean for me to live without walls, trusting in God's protection and provision?
- How can I share the message of hope and restoration found in this verse with others?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, interpreting it as a prophecy of the spiritual Jerusalem, reflecting God's promises to His people.
And behold, the angel who spoke to me went out, and another angel went out to meet him, and said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls,Early Church Fathers on Zechariah 2 →
Jerusalem shall be inhabited without walls: This must be understood of the spiritual Jerusalem, the church of Christ.Early Church Fathers on Zechariah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 2:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd said unto him,.... That is, the other angel said to the angel that had been talking with the prophet, Run, speak to this young man: meaning Zechariah, who was either young in years, as Samuel and
Read John Gill on Zechariah 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: And said unto him, Run, speak to this young
Read Robert Jamieson on Zechariah 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd said unto him; or, And he said; or, as the French, Lequel lui dit, Which said unto him: so it is plain that the Angel which now was going forth spake to that angel which came to meet him, or gave him orders what to do. Run; since you came so seasonably, hasten with all diligence, and from me tell that young man, Zechariah. Jerusalem, which hath so long lain in rubbish, which I once delighted in, which now seems desolate and hopeless, shall be inhabited, filled with inhabitants, as towns without walls; the suburbs of it shall be as towns unwalled for greatness of extent, and for safety and freedom from enemies and danger: their own multitudes of men shall be some safeguard to them; and…
Read Matthew Poole on Zechariah 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 2:4 And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle therein:Ver. 4. Run, speak to this young man] Not go, but run; yea, fly swiftly, with weariness of flight, as Daniel 9:21. Christ thinks it long ere his praying people hear from him. Only he will be inquired of by them, Ezekiel 36:37. Zechariah seems to have been a young prophet, and Christ remembered the kindness of his youth, and became a wonderful counsellor to him; he gave to this young man (or greenbeaded stripling) knowledge and discretion, Proverbs 1:4. Epiphanius saith he was an old man; and that he is called a young man…
Read John Trapp on Zechariah 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) And said unto him.—Some commentators suppose that it is the angel-interpreter who here speaks; but if this were the case, an “other angel” would be a superfluous figure in the vision, for the angel-interpreter might have addressed “this young man” directly. Accordingly, we agree with the Authorised Version in taking this “other angel” as the speaker. This young man is by some supposed to be Zechariah: but it gives a much more definite turn to the meaning of the vision to understand the expression as referring to “the man with the measuring line.” Towns without walls—i.e., unfortified towns. A similar expression in the Hebrew is contrasted with “fortified cities” in 1 Samuel 6:18. The…
Read Charles John Ellicott on Zechariah 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Run, speak to this young man] Nehemiah must have been a young man when he was [Persian] sakee, or cup-bearer, to Artaxerxes. As towns without walls] It shall be so numerously inhabited as not to be contained within its ancient limits. Josephus, speaking of this time, says, WARS v. iv. 2, "The city, overflowing with inhabitants, by degrees extended itself beyond its walls."
Read AdamClarke on Zechariah 2 →
CambridgeThe Cambridge Bible for Schools and Colleges4. and said unto him] Rather, and he said unto him; i.e. the interpreting angel said to the second angel whom he met. That he might remain himself near the prophet, whose interpreter he was appointed to be throughout the whole series of visions, he sent his brother angel instead of going himself in pursuit of the man with the measuring line, who by this time had passed on his errand out of the field of view, giving him a message for him in the hearing of the prophet, and so discharging his interpreting function, so far as this vision is concerned. this young man] Some commentators refer this to Zechariah himself, and understand it to be the second angel in Zechariah 2:3, who meeting the…
Read Cambridge on Zechariah 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd said unto him, Run, speak unto this young man - The prophet himself, who was to report to his people what he heard.
Read Albert Barnes on Zechariah 2 →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
and said to him, “Run and tell that young man: ‘Jerusalem will be a city without walls because of the multitude of men and livestock within it.
and said to him, “Run, speak to this young man, saying, ‘Jerusalem will be inhabited as villages without walls, because of the multitude of men and livestock in it.
and said to him, “Run and tell that young man: ‘Jerusalem will be a city without walls because of the multitude of men and livestock within it.
and said to him, “Hurry, speak to this young man as follows: ‘Jerusalem will no longer be enclosed by walls because of the multitude of people and animals there.
Tyndale line
And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:
and said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as villages without walls, by reason of the multitude of men and cattle therein.
and said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as villages without walls, by reason of the multitude of men and cattle therein.
And said to him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle in it.
And saide vnto him, Runne, speake to this yong man, and say, Ierusalem shalbe inhabited without walles, for the multitude of men and cattell therein.
Strictly literal
and said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein;
and he saith unto him, 'Run, speak unto this young man, saying: Unwalled villages inhabit doth Jerusalem, From the abundance of man and beast in her midst.
and he says to him, “Run, speak to this young man, saying, || Jerusalem is inhabited [as] open places, || From the abundance of man and beast in her midst.
(2:8) And he said unto him, Run, speak to this young man, saying, Without walls shall Jerusalem be inhabited because of the multitude of men and cattle in her midst.
The second angel said to him, “Run and speak to that young man; say, 'Jerusalem will sit in the open country because of the multitudes of men and beasts within her.
From the Latin
And he said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls, by reason of the multitude of men, and of the beasts in the midst thereof.
Simplified
and told him, “Run, and tell the young man that Jerusalem will have so many people and farm animals that it will be too big to have walls.”
Said to him, Go quickly and say to this young man, Jerusalem will be an unwalled town, because of the great number of men and cattle in her.
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 and the Septuagint largely agree in their wording, with 13 of the 15 words matched. This consistency underscores the reliability of the message concerning Jerusalem's future.
וַיֹּ֣אמֶר אֵלָ֔יו רֻ֗ץ דַּבֵּ֛ר אֶל־ הַנַּ֥עַר הַלָּ֖ז לֵאמֹ֑ר פְּרָזוֹת֙ תֵּשֵׁ֣ב יְרוּשָׁלִַ֔ם מֵרֹ֥ב אָדָ֛ם וּבְהֵמָ֖ה בְּתוֹכָֽהּ׃
13 of the 15 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 2:4
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — Preposition · suffixHR/Sp3ms
רוּץ (ruts) means to run, encompassing various nuances such as running swiftly or causing someone to run away. It is a primitive root that can imply actions like breaking down or dividing quickly. The word appears in different forms, including participles for runners or messengers. There is some overlap in definitions across lexicons, but they consistently focus on the core idea of running.
רוּץ vb. run
Qal
run
pl. the runners (prop. out-runners)
runner = (royal messenger, post, late)
Pō‛lēl they run swiftly, dart
Hiph. cause to run
base
H7323 רוּץ run
7323 ruwts roots
a primitive root; to run (for whatever reason, especially to
rush):--break down, divide speedily, footman, guard, bring
hastily, (make) run (away, through), post.
רוּץ (ruts) — to run: run.
: run/runner/messenger
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: guard.
: guard
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: pieces.
: pieces
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVpv2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
הַלָּז (hallaz) is a pronoun meaning 'this' or 'this one,' used to refer to something specific. It can also imply 'yonder' in certain contexts. The word is derived from the root found in H1976, but the entries do not provide extensive examples or usage beyond this basic definition.
הַלָּז pron.comm. this
base
H1975 הַלָּז
1975 hallaz hal-lawz'
from 1976; this or that:--side, that, this.
see HEBREW for 01976
הַלָּז (hal.laz) — this.
this, this one (without subst), yonder
HTm — ParticleHTm
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
פְּרָזָה (prazah) refers to an open country or an unwalled village. It is derived from a related term and encompasses meanings like hamlet and open region. The entries consistently describe it as a type of settlement without walls.
[פְּרָזָה] n.f. open region, hamlet
base
H6519 פְּרָזָה
6519 prazah per-aw-zaw'
from the same as 6518; an open country:--(unwalled) town
(without walls), unwalled village.
see HEBREW for 06518
פְּרָזָה (pe.ra.zah) — village.
open region, hamlet, unwalled village, open country
HNcfpa — Noun common · feminine plural absoluteHNcfpa
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
HNpl — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
HR/Ncmsc — 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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
HR/Ncmsc/Sp3fs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
