1 Chronicles 26:17 — Word Study
WLCלַמִּזְרָח֮ הַלְוִיִּ֣ם שִׁשָּׁה֒ לַצָּפ֤וֹנָה לַיּוֹם֙ אַרְבָּעָ֔ה לַנֶּ֥גְבָּה לַיּ֖וֹם אַרְבָּעָ֑ה וְלָאֲסֻפִּ֖ים שְׁנַ֥יִם שְׁנָֽיִם׃
BSAEach dayyôwm [daily, every 24 hours] there were sixshêsh [a group of six, six in number] LevitesLêvîyîy [descendants of Levi, from the tribe of Levi] on the eastmizrâch [toward the sunrise, facing the rising sun] fourʼarbaʻ [a group of four, four in number] on the northtsâphôwn [toward the north, in the northern direction] fourʼarbaʻ [a group of four, four in number] on the southnegeb [toward the Negeb, in the southern district] and two pairsshᵉnayim [in pairs, two by two, together, side by side] at the storehouseʼâçuph [the place of gathering, the treasury]
| Greek | English | Parsing |
|---|---|---|
| לַמִּזְרָח֮ | to the east | Preposition, noun common masculine singular absolute |
| הַלְוִיִּ֣ם | the Levites | Particle, noun gentilic masculine plural absolute |
| שִׁשָּׁה֒ | six | Noun common, both singular absolute |
| לַצָּפ֤וֹנָה | to the north | Preposition, noun common feminine singular absolute, suffix |
| לַיּוֹם֙ | to the day | Preposition, noun common masculine singular absolute |
| אַרְבָּעָ֔ה | four | Noun common, both singular absolute |
| לַנֶּ֥גְבָּה | to the south | Preposition, noun common masculine singular absolute, suffix |
| לַיּ֖וֹם | to the day | Preposition, noun common masculine singular absolute |
| אַרְבָּעָ֑ה | four | Noun common, both singular absolute |
| וְלָאֲסֻפִּ֖ים | and for the storehouses | Conjunction, preposition, noun common masculine plural absolute |
| שְׁנַ֥יִם | two | Noun common, both dual absolute |
| שְׁנָֽיִם׃ | two | Noun common, both dual absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Each day there were six Levites on the east, four on the north, four on the south, and two pairs at the storehouse. |
| KJV | Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two. |
| ASV | Eastward were six Levites, northward four a day, southward four a day, and for the store-house two and two. |
| YLT | to the east the Levites [are] six; to the north daily four, to the south daily four, and to the gatherings two by two, |
| WEB | Eastward were six Levites, northward four a day, southward four a day, and for the storehouse two and two. |
| BBE | On the east were six Levites a day, and on the north and the south four a day, and for the store-house two and two. |
Where they part company is שְׁנַ֥יִם — see How Translations Differ.
The main clause states the number of Levites and their locations, with additional phrases providing detail about their assignments.
7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectאַרְבַּע
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 — 1 Chronicles 26:17
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 Duties of the Levitesgenerated
1 Chronicles 26:17 describes the daily responsibilities of the Levites, who were assigned to various locations around the temple. This verse highlights the structured approach to their service, ensuring that there was always a dedicated group present for the temple's needs. The organization of the Levites reflects the importance of order in worship and service to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 9:24 | The gatekeepers were stationed on the four sides: east, west, north, and south. |
| 2 | 2 Chronicles 8:14 | In keeping with the ordinances of his father David, Solomon appointed the divisions of the priests over their service, and the Levites for their duties to offer praise and to minister before the priests according to the daily requirement. He also appointed gatekeepers by their divisions at each gate, for this had been the command of David, the man of God. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שְׁנַ֥יִם, she.Na.yimgenerated
The word שְׁנַ֥יִם (shnayim) means 'two' and indicates a pair or duality. This word is used in the context of counting and describing groups, showing how the Levites were organized in pairs for their duties.
As a dual form, it emphasizes the idea of partnership and cooperation among the Levites, who worked together in their assigned roles at the storehouse.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has two for שְׁנַ֥יִם, and so do the KJV, ASV, and others.
Where others part company is with שְׁנַ֥יִם — two by two (LSV, YLT) emphasizes the pairing, while in pairs (NETB) captures the same idea with different wording.
Sentence Structuregenerated
The structure of the verse centers around the daily assignments of the Levites, with a main clause detailing their numbers and locations. The finite verb is implied in the context of their daily duties, with several prepositional phrases indicating where each group was stationed.
The Hebrew word order places emphasis on the number of Levites first, followed by their respective locations, which highlights the organization of their service.
Septuagint Backgroundgenerated
The Septuagint translates לַמִּזְרָח as ἀνατολὰς, which also means 'east' and reflects the same directional meaning as in the Hebrew. This shows a consistent understanding of the geographical orientation in the context of the temple service.
The Greek term δύο for שְׁנַ֥יִם indicates 'two' and aligns with the Hebrew meaning, maintaining the focus on the paired assignments of the Levites.
In plain words — the whole versegenerated
1 Chronicles 26:17 explains that each day, a specific number of Levites were assigned to various directions: six on the east, four on the north, four on the south, and two pairs at the storehouse. This organization ensured that the temple had the necessary support for its functions.
Frequently Asked Questionsgenerated
The organization of the Levites reflects the importance of structure and order in temple service, ensuring proper worship and maintenance.
The varying numbers likely reflect the specific needs for oversight and security at different locations around the temple.
Levites were responsible for various duties, including guarding the temple, assisting the priests, and maintaining the sacred spaces.
This verse connects to other passages, such as 1 Chronicles 9:24, which also discusses the roles and responsibilities of the Levites.
Reflection Questionsgenerated
- How can I apply the principle of organization and structure in my own life?
- What does it mean to work together in pairs or groups in my community?
- In what ways can I serve others as the Levites served in the temple?
- How does understanding the roles of the Levites enhance my appreciation for the temple service?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Chronicles 26:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEastward were six Levites,.... The eastern gate, being the way of entrance into the temple, required more porters: northward four a day; in the daytime, or every day, where was the gate Teri or Tedi,
Read John Gill on 1 Chronicles 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two. Eastward were six Levites - because the gate there was the most frequented.
Read Robert Jamieson on 1 Chronicles 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEastward were six Levites; for that being the chief gate of the temple, required a better guard. Toward Asuppim, i.e., the house of Asuppim, as it is called, , where also it is said to be on the south side; on which there seems to have been a double guard both belonging to Obed-edom, , one at the south gate, and the other at Asuppim; here possibly the sacred treasures, mentioned , &c., were laid up, and therefore a particular guard was necessary. See Poole "".
Read Matthew Poole on 1 Chronicles 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Eastward were six Levites.—Literally, To the east the Levites were six; to the northward for the day four; to the southward for the day four; and to the Stores two two (i.e., two apiece, or two by two). We must supply for the day in the first clause, with the LXX. Toward Asuppim two and two.—The magazine appears to have had two doors, with two warders stationed at each.
Read Charles John Ellicott on 1 Chronicles 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Eastward were six Levites] It is supposed that there were more guards set at this eastern gate, because it was more frequented than the others. At each of the other gates were only four; at this, six.
Read AdamClarke on 1 Chronicles 26 →CambridgeThe Cambridge Bible for Schools and Colleges17. toward Asuppim] R.V. for the storehouse.
Read Cambridge on 1 Chronicles 26 →Albert Barnes1798–1870Barnes' Notes on the BibleToward Asuppim two and two - It is conjectured that the “store-house” in question (1 Chronicles 26:15 note) had two doors, to each of which two porters were appointed.
Read Albert Barnes on 1 Chronicles 26 →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
Each day there were six Levites on the east, four on the north, four on the south, and two pairs at the storehouse.
Eastward were six Levites, northward four a day, southward four a day, and for the storehouse two and two.
Each day there were six Levites on the east, four on the north, four on the south, and two pairs at the storehouse.
Each day there were six Levites posted on the east, four on the north, and four on the south. At the storehouses they were posted in pairs.
Tyndale line
Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two.
Eastward were six Levites, northward four a day, southward four a day, and for the store-house two and two.
Eastward were six Levites, northward four a day, southward four a day, and for the storehouse two and two.
Eastward were six Levites, northward four a day, southward four a day, and towards Asuppim, two and two.
Eastward were sixe Leuites, and Northwarde foure a day, and Southward foure a day, and toward Asuppim two and two.
Strictly literal
Eastward were six Levites, northward four a day, southward four a day, and in the storehouse two [and] two.
to the east the Levites [are] six; to the north daily four, to the south daily four, and to the gatherings two by two,
to the east [are] six Levites, to the north [are] four each day, to the south [are] four each day, and for the gatherings, two by two;
At the east were six Levites, at the north four for every day, at the south four for every day, and for [the house of] Assuppim always two.
On the east were six Levites, on the north four a day, on the south four a day, and at the storehouses two pairs.
From the Latin
Now towards the east were six Levites: and towards the north four a day: and towards the south likewise four a day: and where the council was, two and two.
Simplified
There were six Levites on duty every day at the east gate, four at the north gate, four at the south gate, and two at a time at the storehouse.
On the east were six Levites a day, and on the north and the south four a day, and for the store-house two and two.
Word by word, the decisions they made
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 on the content of this verse, with 10 of the 12 words matched. The Septuagint's word order differs from the Hebrew, but the essential details regarding the Levites' assignments remain consistent.
לַמִּזְרָח֮ הַלְוִיִּ֣ם שִׁשָּׁה֒ לַצָּפ֤וֹנָה לַיּוֹם֙ אַרְבָּעָ֔ה לַנֶּ֥גְבָּה לַיּ֖וֹם אַרְבָּעָ֑ה וְלָאֲסֻפִּ֖ים שְׁנַ֥יִם שְׁנָֽיִם׃
10 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Chronicles 26:17
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.
מִזְרָח (mizrach) means 'place of sunrise' or simply 'east.' It is derived from the root meaning 'to rise' and refers to the direction of the sunrise. The entries consistently highlight its use to denote the east, both as a cardinal direction and in relation to the rising sun.
מִזְרָח n.[m.] place of sunrise, east
base
H4217 מִזְרָח place of sunrise, east
4217 mizrach miz-rawkh'
from 2224; sunrise, i.e. the east:--east (side, -ward),
(sun-)rising (of the sun).
see HEBREW for 02224
מִזְרָח (miz.rach) — East (Gate).
This name means place of sunrise, east
מִזְרָח (miz.rach) — east.
1) place of sunrise, east
1a) sunrise, east (with 'sun')
1b) the east (without 'sun')
1b1) to or toward the place of sunrise
1b2) to the east, eastward
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
East
(1.) The orient (mizrah); the rising of the sun. Thus “the east country” is the country lying to the east of Syria, the Elymais (Zech. 8:7).
(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 “eastward” is literally “unto the land of kedem;” i.e., the lands…
The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)
The Hebrews, in speaking of the different quarters of the heaven, always suppose the face to be turned towards the east. Hence "before," or "forwards," means the east; "behind" is the west; the right-hand is south, and the left hand, north. Besides the ordinary meanings of the word east, Jos 4:19; Ps 103:12, the Jews often used it to designate a large region lying northeast and southeast of Palestine, including Syria and Arabia near at hand, and Babylonia, Assyria, Armenia, etc., with the whole region from the Caspian sea to the Arabian gulf, Ge 29:1; Nu 23:7; Jud 6:3; 7:12; 8:10. The wise men who visited the infant…
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
The Hebrew word שֵׁשׁ, transliterated as shesh, means 'six' and can function as both a cardinal and ordinal number, indicating the sixth position. It is a primitive number that signifies an excess beyond five, as noted in the entries. The Aramaic equivalent is שֵׁת (shet).
שֵׁשׁ, שִׁשָּׁה 216 n.m. et f. six
base
H8337 שֵׁשׁ, שִׁשָּׁה six
8337 shesh shaysh
masculine shishshah {shish-shaw'}; a primitive number; six
(as an overplus (see 7797) beyond five or the fingers of the
hand); as ord. sixth:--six((-teen, -teenth)), sixth.
see HEBREW for 07797
שֵׁשׁ (shesh) — six.
1) six
1a) six (cardinal number)
1b) sixth (ordinal number)
1c) in combination with other numbers
Aramaic equivalent: shet (שֵׁת "six" H8353)
Adj — Noun common · both singular absoluteHNcbsa
צָפוֹן (tsaphown) means 'north' and is derived from a root meaning 'hidden' or 'dark.' It is used specifically to refer to the northern direction, often associated with gloominess and the unknown. The term also appears in the context of a name, 'Zaphon,' which similarly denotes the north.
צָפוֹן 153 n.f. north (as the hidden, dark)
base
H6828 צָפוֹן north
6828 tsaphown tsaw-fone'
or tsaphon {tsaw-fone'}; from 6845; properly, hidden, i.e.
dark; used only of the north as a quarter (gloomy and
unknown):--north(-ern, side, -ward, wind).
see HEBREW for 06845
צָפוֹן (tsa.phon) — north.
1) north (of direction), northward
1a) north
1b) northward
צָפוֹן (tsa.phon) — Zaphon.
This name means north
Also named: tsa.phon (צָפוֹן "Zaphon" H6829)
Prep | N-fs | Suff — Preposition · noun common feminine singular absolute · suffixHRd/Ncfsa/Sd
See EAST. The Babylonians and Assyrians are represented as coming from "the north," because they invaded Israel by a northern route in order to avoid the desert, Jer 1:14 46:6,24 Zep 2:13. "Fair weather," says Job, or golden weather, "cometh out of the north," Job 37:22. This is as true in Syria and Arabia now as it was three thousand years ago. A traveler there remarks, "Our friends, who have been long residents, informed us that we should have fair weather for our start on the morrow, as the wind was from the north."
"... And so we have found it come to pass that the clouds of a golden hue always followed upon a north wind, and indicated a clear day; and as in the times of the Savior, we could always say when it was evening…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Adj — Noun common · both singular absoluteHNcbsa
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
נֶ֫גֶב (negev) refers to the southern region of Judah, often characterized by its dry, parched landscape. The term can mean 'south-country' or simply 'south.' It is derived from an unused root associated with drought. The entries consistently identify it with the Negeb area, without significant disagreement among the lexicons.
נֶ֫גֶב n.[m.] south-country, Negeb, south
base
H5045 נֶ֫גֶב south-country, Negeb, south
5045 negeb neh'-gheb
from an unused root meaning to be parched; the south (from
its drought); specifically, the Negeb or southern district of
Judah, occasionally, Egypt (as south to Palestine):--south
(country, side, -ward).
נֶ֫גֶב (ne.gev) — Negeb.
region of southern Judah
Also named: ne.gev (נֶ֫גֶב "south" H5045H)
This name means south-country
נֶ֫גֶב (ne.gev) — south.
A sub-meaning of ne.gev (נֶ֫גֶב "Negeb" H5045)
§ 1) south-country, Nekeb, south
1a) south-country
1a1) region of southern Judah, boundaries not specific
1b) south
Prep | N-ms | Suff — Preposition · noun common masculine singular absolute · suffixHRd/Ncmsa/Sd
south:
(1) neghebh, according BDB from [?] naghabh, meaning "to be dry," the word most often used, in the Revised Version (British and American) capitalized (South) in those places where it seems to denote a particular region, i.e. to the South of Judah.
(2) yamin, "right hand," "right." The derived meaning, "south," seems to imply an eastern posture in prayer in which the right hand is toward the South; compare Arabic yamin, "right," and yemen, "Yemen," a region in Southwestern Arabia.
South
Heb. Negeb, that arid district to the south of Palestine through which lay the caravan route from Central Palestine to Egypt (Gen. 12:9; 13:1, 3; 46:1-6). “The Negeb comprised a considerable but irregularly-shaped tract of country, its main portion stretching from the mountains and lowlands of Judah in the north to the mountains of Azazemeh in the south, and from the Dead Sea and southern Ghoron the east to the Mediterranean on the west.” In Ezek. 20:46 (21:1 in Heb.) three different Hebrew words are all rendered “south.” (1) “Set thy face toward the south” (Teman, the region on the right, 1 Sam. 33:24); (2) “Drop thy word toward the south” (Negeb, the region of dryness,
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Adj — Noun common · both singular absoluteHNcbsa
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
אָסֹף (asof) refers to what is gathered or stored, often indicating a collection of offerings or a storehouse. It is derived from a passive participle form and is noted in the plural. The term can also imply a threshold in a metonymic sense, as mentioned in some lexicons.
[אָסֹף] n.[m.] what is gathered, store
base
H624 אָסֹף
624 'acuph aw-soof'
passive participle of 622; collected (only in the plural),
i.e. a collection of offerings):--threshold, Asuppim.
see HEBREW for 0622
אָסֹף (a.suph) — storehouse.
1) what is gathered, store, storing, storehouse
2) (CLBL) threshold (metonomy)
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
stor'-houz-iz, -ez: The following chief changes in the use of this word (representing various Hebrew words) in the Revised Version (British and American) to be noted are: In De 28:8, the Revised Version (British and American) has "barns" ('acamim); in 1Ch 27:25, "treasures" ('otsroth); in Ne 12:25, for "thresholds" has "storehouses" ('asuppim), so, for "Asuppim" in 1Ch 26:15,17 ("house of Asuppim," "toward Asuppim") has "store-house"; in Lu 12:24, for "storehouse" has "store-chamber" (tameion). In other passages the King James Version "storehouse" is retained (Ge…
→ See TREASURE-HOUSES
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — Noun common · both dual absoluteHNcbda
too.
See NUMBER.
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
HNcbda — Noun common · both dual absoluteHNcbda
too.
See NUMBER.