Zechariah 9:1 — Word Study
WLCמַשָּׂ֤א דְבַר־ יְהוָה֙ בְּאֶ֣רֶץ חַדְרָ֔ךְ וְדַמֶּ֖שֶׂק מְנֻחָת֑וֹ כִּ֤י לַֽיהוָה֙ עֵ֣ין אָדָ֔ם וְכֹ֖ל שִׁבְטֵ֥י יִשְׂרָאֵֽל׃
BSA[This is] the burdenmassâʼ [a prophetic message, oracle] of the worddâbâr [divine utterance, revelation] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] against the landʼerets [territory, region] of HadrachChadrâk△ [a city in Syria, a place of divine judgment] and DamascusDammeseq [the capital city of Syria, a center of trade and culture] its resting placemᵉnûwchâh [a state of quietness, peaceful home] forkîy the eyesʻayin [source of sight, spiritual perception] of menʼâdâm [human beings, Adam's descendants] and of allkôl [everything, the entirety] the tribesshêbeṭ [clans, families] of IsraelYisrâʼêl [Jacob's descendants, God's chosen people] are upon the LORDYᵉhôvâh [Yehovah, the object of their faith and trust]
| Greek | English | Parsing |
|---|---|---|
| מַשָּׂ֤א | [the] oracle of | Noun common, masculine singular construct |
| דְבַר־ | [the] word of | Noun common, masculine singular construct |
| יְהוָה֙ | Yahweh | Noun proper |
| בְּאֶ֣רֶץ | [is] on [the] land of | Preposition, noun common feminine singular construct |
| חַדְרָ֔ךְ | Hadrach | Noun proper |
| וְדַמֶּ֖שֶׂק | and Damascus | Conjunction, noun proper |
| מְנֻחָת֑וֹ | [is] resting place its | Noun common feminine singular construct, suffix |
| כִּ֤י | for | Particle |
| לַֽיהוָה֙ | [is] to Yahweh | Preposition, noun proper |
| עֵ֣ין | [the] eye of | Noun common, feminine singular construct |
| אָדָ֔ם | humankind | Noun common, masculine singular absolute |
| וְכֹ֖ל | and all | Conjunction, noun common masculine singular construct |
| שִׁבְטֵ֥י | [the] tribes of | Noun common, masculine plural construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is the burden of the word of the LORD against the land of Hadrach and Damascus its resting place— for the eyes of men and of all the tribes of Israel are upon the LORD — |
| KJV | The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD. |
| ASV | The burden of the word of Jehovah upon the land of Hadrach, and Damascus shall be its resting-place (for the eye of man and of all the tribes of Israel is toward Jehovah); |
| YLT | The burden of a word of Jehovah against the land of Hadrach, and Demmeseh — his place of rest: (When to Jehovah [is] the eye of man, And of all the tribes of Israel.) |
| WEB | A revelation. Yahweh’s word is against the land of Hadrach, and will rest upon Damascus— for the eye of man and of all the tribes of Israel is toward Yahweh— |
| BBE | A word of the Lord: The Lord has come to the land of Hadrach, and Damascus is his resting-place: for the towns of Aram are the Lord's, |
All translations agree on the use of מַשָּׂא as 'burden' — see How Translations Differ.
The sentence is structured with a main clause followed by prepositional and causal phrases, emphasizing the divine message and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדַּמֶּשֶׂק
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 9:1
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 Burden of the Word of the LORDgenerated
Zechariah 9:1 introduces a prophetic oracle directed against Hadrach and Damascus, emphasizing the LORD's watchful presence over these regions and the tribes of Israel. This verse sets the tone for a series of judgments and declarations concerning various nations, as seen in the following verses, where the focus shifts to Hamath, Tyre, and Sidon, illustrating the broader context of divine oversight and impending consequences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:1 | This is the burden against Babylon that Isaiah son of Amoz received: |
| 2 | Jeremiah 23:33–38 | “Now when this people or a prophet or priest asks you, ‘What is the burden of the LORD?’ you are to say to them, ‘What burden? I will forsake you, declares the LORD.’ |
| 3 | Malachi 1:1 | This is the burden of the word of the LORD to Israel through Malachi: |
| 4 | Genesis 14:15 | During the night, Abram divided his forces and routed Chedorlaomer’s army, pursuing them as far as Hobah, north of Damascus. |
| 5 | Isaiah 17:1–3 | This is the burden against Damascus: “Behold, Damascus is no longer a city; it has become a heap of ruins. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — מַשָּׂא, ma.Sa'generated
The word מַשָּׂא (massa') is a noun that signifies an oracle or burden, often associated with prophetic messages. It is derived from a root meaning to carry or lift, indicating a weighty message from God that is to be delivered through a prophet.
In this context, it emphasizes the seriousness of the divine communication regarding the fate of Hadrach and Damascus. This term appears frequently in prophetic literature, underscoring the gravity of the messages conveyed by the prophets.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term burden to translate מַשָּׂא, aligning with the KJV and ASV.
Sentence Structuregenerated
The finite verb in this verse is understood as part of the larger structure, with the main clause introducing the oracle and subsequent phrases detailing the subject matter. The sentence begins with the subject מַשָּׂא, establishing the burden being communicated.
Following this, there are several noun phrases and prepositional phrases that elaborate on the regions affected and the divine attention directed towards them, creating a layered structure that emphasizes the oracle's significance.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word λῆμμα to translate מַשָּׂא, which carries a similar sense of a message or utterance. This choice indicates a focus on the content of the oracle rather than its burdened nature.
This translation choice may reflect a broader understanding of the prophetic message as a divine communication rather than solely a heavy burden.
In plain words — the whole versegenerated
Zechariah 9:1 introduces a prophetic message from the LORD about the land of Hadrach and Damascus. It emphasizes that the eyes of the LORD are watching over these areas and all the tribes of Israel. This sets the stage for further declarations of judgment and divine oversight.
Frequently Asked Questionsgenerated
'Burden' refers to a serious prophetic message from the LORD, indicating the weight of the message being delivered through the prophet.
These locations are highlighted as places under divine scrutiny, reflecting the LORD's awareness and impending judgment upon them.
This signifies divine oversight and care for the tribes of Israel, indicating that their actions and circumstances are known and will be addressed by God.
This verse sets the stage for a series of judgments against various nations, illustrating the broader theme of divine authority and accountability in the prophetic literature.
Reflection Questionsgenerated
- What does it mean for the LORD to have His eyes upon the land and its people?
- How can we understand the concept of a 'burden' in our own lives when it comes to God's messages?
- In what ways does this verse encourage us to reflect on our own relationship with God?
- How does the prophetic nature of this verse shape our understanding of God's communication with His people?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to illustrate the prophetic message concerning the land of Hadrach and Damascus, emphasizing the LORD's watchful eye over Israel.
The burden of the word of the Lord in the land of Adrach, and Damascus shall be his rest: for the Lord hath an eye upon men, and upon all the tribes of Israel.Early Church Fathers on Zechariah 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 9:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe burden of the word of the Lord,.... A prophecy, as in Proverbs 31:1 which is sometimes of things sorrowful and distressing, as the destruction of people, as in Isaiah 31:1 and sometimes of things
Read John Gill on Zechariah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD.
Read Robert Jamieson on Zechariah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 9 Amidst the judgments of the neighbouring nations God will defend his church, . Zion is exhorted to rejoice for the coming of Christ, and his peaceable kingdom, . God’ s promises of victory and defence, . The burden, i.e. the heavy, sad, and grievous, the menacing prediction of future evils coming upon a people; so burden in prophetic style, 15:1 , signifieth. The word; in which from God’ s own mouth Zechariah threateneth. This might be read in apposition thus, The burden the word, for when the word of the Lord threateneth sad afflictions, they will come as a heavy burden, which they cannot decline without repentance, nor shake off by their own strength. Of the Lord of hosts, the…
Read Matthew Poole on Zechariah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 9:1 The burden of the word of the LORD in the land of Hadrach, and Damascus [shall be] the rest thereof: when the eyes of man, as of all the tribes of Israel, [shall be] toward the LORD.Ver. 1. The burden] i.e. The bitter and burdensome prophecy. In the land of Hadrach] Better, on the land of Hadrach; because Messiah is chad, sharp, to the nations, but rach, gentle, to the Israelites; whereby is meant, not thy land, O Immanuel, or O Messiah (as Jerome, after Rabbi Benaiah), nor a country that is near or lying round about another country, as Junius and Danaeus expound the Syrian word; but either a province or a city of some note in Syria, not far from Damascus. Diodati maketh it to…
Read John Trapp on Zechariah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) In the land.—Better, on the land.Hadrach.—Until lately this word has been an insuperable difficulty to commentators, but now it is known, from various Assyrian inscriptions, that Hadrach (Ha-ta-ri-ka) was the name of a town or district in the neighbourhood of Damascus and Hamath. (Records of the Past, Vol. V.) The rest[ing place] thereof.—viz., of the prophecy: i.e., the judgments of God should begin at that city. LXX., θυσίααὐτοῦ, “his sacrifice,” reading different vowels. When the eyes . . . the Lord.—Various renderings of these words have been proposed, but the best is, for to the Lord [will] the eye of man [be directed], and [that of] all the tribes of Israel: i.e., when God’s…
Read Charles John Ellicott on Zechariah 9 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER IX Syria, Phoenicia, and Palestine, were conquered by Nebuchadnezzar, and afterwards by Alexander. Some apply the beginning of this chapter (1-7) to the one event, and some to the other. The close of the seventh verse relates to the number of Philistines that should become proselytes to Judaism; (see Joseph. Antiq. xiv. 15, 4;) and the eighth, to the watchful providence of God over his temple in those troublesome times. From this the prophet passes on to that most eminent instance of God's goodness to his Church and people, the sending of the Messiah, with an account of the peaceable tendency and great extent of his kingdom, 9, 10. God then declares that he has ratified his covenant…
Read AdamClarke on Zechariah 9 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Zechariah 9:1-8. The punishment of Israel’s enemies The first section opens with a prediction (Zechariah 9:1-8), from which the title of the whole of this first group of prophecies is derived, of the judgments of God upon the enemies of Israel and of the deliverance of Jerusalem, as a preparation for the coming of her King. Jehovah, whose eye is on the affairs of men, will punish the neighbours and enemies of His people on every side, the Syrians (Zechariah 9:1), the Phœnicians, in spite of their resources and their wisdom (Zechariah 9:2-4), and the Philistines (Zechariah 9:5-6). This last nation shall be converted from idolatry and incorporated into the family of God (Zechariah 9:7).…
Read Cambridge on Zechariah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe burden - o of the word of the Lord in (or, upon) the land of Hadrach The foreground of this prophecy is the course of the Victories of Alexander, which circled round the holy land without hurting
Read Albert Barnes on Zechariah 9 →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
This is the burden of the word of the LORD against the land of Hadrach and Damascus its resting place— for the eyes of men and of all the tribes of Israel are upon the LORD —
A revelation. Yahweh’s word is against the land of Hadrach, and will rest upon Damascus— for the eye of man and of all the tribes of Israel is toward Yahweh—
This is the burden of the word of the LORD against the land of Hadrach and Damascus its resting place—for the eyes of men and of all the tribes of Israel are upon the LORD—
An oracle of the word of the Lord concerning the land of Hadrach, with its focus on Damascus: The eyes of all humanity, especially of the tribes of Israel, are toward the Lord,
Tyndale line
The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD.
The burden of the word of Jehovah upon the land of Hadrach, and Damascus shall be its resting-place (for the eye of man and of all the tribes of Israel is toward Jehovah);
The burden of the word of the LORD upon the land of Hadrach, and Damascus shall be its resting place: for the eye of man and of all the tribes of Israel is toward the LORD:
The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest of it: when the eyes of man, as of all the tribes of Israel, shall be towards the LORD.
The burden of the worde of the Lord in the land of Hadrach: and Damascus shalbe his rest: when the eyes of man, euen of all the tribes of Israel shalbe toward the Lord.
Strictly literal
The burden of the word of Jehovah, in the land of Hadrach, and [on] Damascus shall it rest; (for Jehovah hath an eye upon men, and upon all the tribes of Israel;)
The burden of a word of Jehovah against the land of Hadrach, and Demmeseh — his place of rest: (When to Jehovah [is] the eye of man, And of all the tribes of Israel.)
The burden of a word of YHWH against the land of Hadrach, and Demmeseh—his place of rest: (When to YHWH [is] the eye of man, || And of all the tribes of Israel).
The prophecy of the word of the Lord concerning the land of Chadrach, and Damascus his resting-place; for unto the Lord [will look] the eye of men, and [that of] all the tribes of Israel;
“This is a declaration of Yahweh's word concerning the land of Hadrak and Damascus, its resting place; for the eyes of all humanity and all the tribes of Israel are toward Yahweh.
From the Latin
The burden of the word of the Lord in the land of Hadrach, and of Damascus the rest thereof: for the eye of man, and of all the tribes of Israel is the Lord’s.
Simplified
A prophecy: A message from the Lord to the land of Hadrach, and Damascus its main objective. For the eyes of human beings together with all the tribes of Israel are on the Lord,
A word of the Lord: The Lord has come to the land of Hadrach, and Damascus is his resting-place: for the towns of Aram are the Lord's,
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 agree closely in their wording for this verse, with 14 of the 14 words matched. This indicates a strong consistency in the transmission of this prophetic message across these ancient texts.
מַשָּׂ֤א דְבַר־ יְהוָה֙ בְּאֶ֣רֶץ חַדְרָ֔ךְ וְדַמֶּ֖שֶׂק מְנֻחָת֑וֹ כִּ֤י לַֽיהוָה֙ עֵ֣ין אָדָ֔ם וְכֹ֖ל שִׁבְטֵ֥י יִשְׂרָאֵֽל׃
14 of the 14 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 9:1
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.
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
חַדְרָ֔ךְ (Chadrak) refers to a location associated with a Syrian deity, possibly meaning 'dwelling.' It appears in Zechariah 9:1, indicating its significance as a city in Syria, likely in modern-day Lebanon. The exact derivation of the word remains uncertain.
חַדְרָ֔ךְ n.pr.terr. only Zc 9:1
ref
H2317 חַדְרָ֔ךְ
2317 Chadrak khad-rawk'
of uncertain derivation; Chadrak, a Syrian deity:--Hadrach.
חַדְרָ֔ךְ (chad.rakh) — Hadrach.
§ Hadrach = "dwelling"
a city of Syria (mod Lebanon)
N-proper — Noun properHNpl
ha'-drak, had'-rak (chadhrakh): "The land of Hadrach" is mentioned only once in Scripture (Zec 9:1), and there it is grouped with Damascus, Hamath, Tyre and Sidon. It may be safely identified with the "Hatarikka" of the Assyrian inscriptions, against which Assur-dan III made expeditions in his 1st (772 BC), 8th and 18th years. It also appears in inscriptions of Tiglath-pileser III. They place it in the North of Lebanon.
Hadrach
The name of a country (Zech. 9:1) which cannot be identified. Rawlinson would identify it with Edessa. He mentions that in the Assyrian inscriptions it is recorded that “Shalmanezer III. made two expeditions, the first against Damascus B.C. 773, and the second against Hadrach B.C. 772; and again that Asshurdanin-il II. made expeditions against Hadrach in B.C. 765 and 755.”
(dwelling), a country of Syria, mentioned once only, by the prophet Zechariah. (Zechariah 9:1) The addition of the district, with its borders, is here generally stated; but the name itself seems to have wholly disappeared. It still remains unknown.
point; joy of tenderness
דַּמֶּשֶׂק (Dammeseq) refers to Damascus, an ancient city in Syria known for its significance as a trading center. The name is thought to mean 'silent is the sackcloth weaver.' It appears in various contexts in the Old Testament, emphasizing its historical prominence.
דַּמֶּ֫שֶׂק n.pr.loc. Damascus
base
H1834 דַּמֶּשֶׂק Damascus
1834 Dammeseq dam-meh'-sek
or Duwmeseq {doo-meh'-sek}; or Darmeseq {dar-meh'-sek}; of
foreign origin; Damascus, a city of Syria:--Damascus.
דַּמֶּ֫שֶׂק (dam.me.seq) — Damascus.
§ Damascus = "silent is the sackcloth weaver"
an ancient trading city, capital of Syria, located in the plain east of Hermon, 130 (205 km) miles northeast of Jerusalem
Conj | N-proper — Conjunction · noun properHC/Npl
da-mas'-kus:
1. The Name
2. Situation and Natural Features
3. The City Itself
4. Its History
(1) The Early Period (to circa 950 BC)
(2) The Aramean Kingdom (circa 950-732 BC)
(3) The Middle Period (732 BC-650 AD)
(4) Under Islam
1. Name:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1Ch 18:5; 2Ch 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century BC), and Sa-ra-mas-ki (13th century BC), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria")…
Damascus
Activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., “the East.”
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with Abraham’s victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham’s steward (15:2). It is not again noticed till the time of David, when “the Syrians of Damascus came to succour Hadadezer” (q.v.), 2 Sam. 8:5;
one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada , which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (
A celebrated metropolis of Syria, first mentioned in Ge 14:15 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA, and Pharpar. This plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. The region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. This city, which at first had its own kings, was taken by David, 2Sa 8:5,6; and by Jeroboam
מְנוּחָה (menuchah) refers to a resting place or rest, derived from the root word for repose. It encompasses meanings such as comfort, ease, and quietness, and can also imply a sense of consolation, particularly in the context of matrimony. The term is feminine and is related to other Hebrew words for rest.
מְנוּחָה, מְנֻחָה n.f. resting-place, rest
base
H4496 מְנוּחָה, מְנֻחָה resting-place, rest
4496 mnuwchah men-oo-khaw'
or mnuchah {men-oo-khaw'}; feminine of 4495; repose or
(adverbially) peacefully; figuratively, consolation
(specifically, matrimony); hence (concretely) an
abode:--comfortable, ease, quiet, rest(-ing place), still.
see HEBREW for 04495
מְנוּחָה (me.nu.chah) — Nohah.
This name means rest, resting place
Another name of ma.na.chat (מָנַ֫חַת "Manahath" H4506A)
מְנוּחָה (me.nu.chah) — resting.
1) resting place, rest
1a) resting place
1b) rest, quietness
Also means: nu.ach (נוּחַ "rest" H5118)
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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)
Prep | N-proper — Preposition · noun properHR/Npt
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
N-ms — Noun common · masculine singular absoluteHNcmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
N-mp — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.