1 Kings 19:8 — Word Study
WLCוַיָּ֖קָם וַיֹּ֣אכַל וַיִּשְׁתֶּ֑ה וַיֵּ֜לֶךְ בְּכֹ֣חַ׀ הָאֲכִילָ֣ה הַהִ֗יא אַרְבָּעִ֥ים יוֹם֙ וְאַרְבָּעִ֣ים לַ֔יְלָה עַ֛ד הַ֥ר הָאֱלֹהִ֖ים חֹרֵֽב׃
BSASo he got upqûwm▸ [arose, stood up] and ateʼâkal▸ [devoured, consumed] and drankshâthâh▸ [from the cup, feasted] And strengthenedkôach [empowered, nourished] by thathûwʼ foodʼăkîylâh△ [sustenance, provision] fortyʼarbâʻîym [a significant period of time] daysyôwm and fortyʼarbâʻîym [a complete cycle] nightslayil until he reachedʻad [came to, arrived at] HorebChôrêb [Mount Sinai, the mountain of divine encounter] the mountainhar [hill] of Godʼĕlôhîym [Elohim, the supreme Creator]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֖קָם | and he arose | Verb, Qal, sequential imperfect third person masculine singular |
| וַיֹּ֣אכַל | and he ate | Verb, Qal, sequential imperfect third person masculine singular |
| וַיִּשְׁתֶּ֑ה | and he drank | Verb, Qal, sequential imperfect third person masculine singular |
| וַיֵּ֜לֶךְ | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| בְּכֹ֣חַ׀ | in [the] strength of | Preposition, noun common masculine singular construct |
| הָאֲכִילָ֣ה | the food | Particle, noun common feminine singular absolute |
| הַהִ֗יא | that | Particle, pronoun |
| אַרְבָּעִ֥ים | forty | Noun common, masculine plural absolute |
| יוֹם֙ | day[s] | Noun common, masculine singular absolute |
| וְאַרְבָּעִ֣ים | and forty | Conjunction, noun common masculine plural absolute |
| לַ֔יְלָה | night[s] | Noun common, masculine singular absolute |
| עַ֛ד | to | Preposition |
| הַ֥ר | [the] mountain of | Noun common, masculine singular construct |
| הָאֱלֹהִ֖ים | God | Particle, noun common masculine plural absolute |
| חֹרֵֽב׃ | Horeb | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So he got up and ate and drank. And strengthened by that food, he walked forty days and forty nights until he reached Horeb, the mountain of God. |
| KJV | And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. |
| ASV | And he arose, and did eat and drink, and went in the strength of that food forty days and forty nights unto Horeb the mount of God. |
| YLT | and he riseth, and eateth, and drinketh, and goeth in the power of that food forty days and forty nights, unto the mount of God — Horeb. |
| WEB | He arose, and ate and drank, and went in the strength of that food forty days and forty nights to Horeb, God’s Mountain. |
| BBE | So he got up and took food and drink, and in the strength of that food he went on for forty days and nights, to Horeb, the mountain of God. |
Translations agree on the term חֹרֵֽב — see How Translations Differ.
The sentence comprises a main action followed by a description of the sustenance and the subsequent journey, illustrating a clear narrative progression.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקוּם
The sentence as the grammar sees it Open the tree ›
1 of 15 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 — 1 Kings 19:8
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 — Elijah's Journey to Horebgenerated
1 Kings 19:8 recounts how Elijah, after being strengthened by food provided by God, undertakes a significant journey to Horeb, the mountain of God. This journey follows a moment of despair, where Elijah seeks refuge and guidance from the Lord, reflecting his need for divine support. The context highlights the importance of nourishment and strength in fulfilling God's purposes, as seen in Elijah's perseverance through the wilderness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 1:15 | And at the end of ten days, they looked healthier and better nourished than all the young men who were eating the king’s food. |
| 2 | 2 Corinthians 12:9 | But He said to me, “My grace is sufficient for you, for My power is perfected in weakness.” Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me. |
| 3 | Exodus 24:18 | Moses entered the cloud as he went up on the mountain, and he remained on the mountain forty days and forty nights. |
| 4 | Exodus 34:28 | So Moses was there with the LORD forty days and forty nights without eating bread or drinking water. He wrote on the tablets the words of the covenant—the Ten Commandments. |
| 5 | Deuteronomy 9:9–18 | When I went up on the mountain to receive the tablets of stone, the tablets of the covenant that the LORD made with you, I stayed on the mountain forty days and forty nights. I ate no bread and drank no water. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חֹרֵֽב, cho.Revgenerated
The word חֹרֵֽב (Choreb) refers to a specific mountain, often identified with Mount Sinai, where God revealed Himself and gave the law to Moses. The term carries connotations of desolation and barrenness, emphasizing the starkness of the landscape where significant divine encounters occur.
Horeb is not just a geographical location; it represents a place of divine revelation and covenant. The use of this term in the narrative signifies a pivotal moment in Elijah's journey, where he seeks the presence of God after a period of intense struggle.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses Horeb consistently with the KJV and ASV.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb וַיֵּ֜לֶךְ (and he went) governing the actions of eating and drinking that precede it. The structure emphasizes the sequential actions taken by Elijah as he prepares for his journey.
The clauses are interconnected, showing the cause-and-effect relationship between receiving food and the subsequent journey, illustrating a narrative flow that highlights Elijah's reliance on divine provision.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חֹרֵֽב is rendered as ξωρηβ, indicating a direct correspondence in meaning. This choice reflects the translators' understanding of Horeb as a significant site of divine encounter, aligning with its Hebrew connotation.
The translation choice reinforces the idea of Horeb as a place where God meets His people, maintaining the narrative's theological emphasis.
In plain words — the whole versegenerated
1 Kings 19:8 tells us that Elijah, after being fed by an angel, got up, ate, and drank. He was strengthened by that food and walked for forty days and nights until he reached Horeb, the mountain of God. This journey illustrates God's provision and Elijah's need for strength during a challenging time.
Frequently Asked Questionsgenerated
The journey to Horeb represents a quest for divine guidance and reassurance, highlighting Elijah's need for God's presence.
The number forty often symbolizes a period of testing, trial, or preparation, as seen in various biblical narratives.
The food represents God's provision and sustenance, necessary for Elijah to fulfill his mission.
This passage shows that God cares for His prophets by providing for their physical and spiritual needs, empowering them for their tasks.
Reflection Questionsgenerated
- What are some ways I have experienced God's provision in my own life?
- How can I seek God's guidance during challenging times, like Elijah did?
- In what ways can I support others who are on their own journeys of faith?
- What does it mean for me to rely on God's strength in my daily life?
The early church on this verse — how the Fathers read it
Richard Challoner reflects on the significance of the food Elijah received, likening it to the bread of life in the sacrament.
In the strength of that food: This bread, with which Elias was fed in the wilderness, was a figure of the bread of life which we receive in the blessed sacrament;Early Church Fathers on 1 Kings 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 19:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he arose, and did eat and drink,.... Of what was left of the cake and cruse of water, before provided for him: and went in the strength of that meat forty days and forty nights unto Horeb the
Read John Gill on 1 Kings 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.
Read Robert Jamieson on 1 Kings 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the strength of that meat; God giving that food a far greater and more durable virtue than ordinary. Unto Horeb: he wandered hither and thither for forty days, till at last he came to Horeb, which in the direct road was not above three or four days’ journey.
Read Matthew Poole on 1 Kings 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 19:8 And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.Ver. 8. And he arose, and did eat and drink.] Let us do the like at the Lord’ s supper, where to be a holy glutton is a great virtue. Forty days and forty nights.] So long fasted Moses, Elias, and Christ; which three great fathers met afterwards gloriously in mount Tabor. Unto Horeb the mount of God.] To this mount from Beersheba is reckoned fourscore miles; so that the prophet needed not to have been so long in going thither; but for safety’ s sake, he might haply make many turnings, and fetch many bouts, through pathless places, to shun the…
Read John Trapp on 1 Kings 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Forty days and forty nights.—Unless this time includes, as has been supposed by some, the whole journey to and from Horeb, and the sojourn there, it is far in excess of what would be recorded for a journey of some two hundred miles. It may, therefore, be thought to imply an interval of retirement for rest and solitary meditation, like the sojourn of Moses in Horeb, and the sojourn of our Lord in the wilderness (Exodus 24:18; Matthew 4:2) during which the spirit of the prophet might be calmed from the alternations of triumph and despondency, to receive the spiritual lesson which awaited him. During all that time he went “in the strength” of the Divine food, that he might know that “man…
Read Charles John Ellicott on 1 Kings 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Forty days and forty nights] So he fasted just the same time as Moses did at Horeb, and as Christ did in the wilderness.
Read AdamClarke on 1 Kings 19 →CambridgeThe Cambridge Bible for Schools and Colleges8. in the strength of that meat] As Moses had been forty days on Sinai and had taken no food with him, so now Elijah, who was to be in many ways a counterpart of Moses, is divinely sustained by the food which had been supplied to him while he rested. The fasting of Jesus at the time of His temptation lights up these Old Testament histories, which were meant to preach to former ages the lesson which the Lord emphasises, ‘Man shall not live by bread alone.’ forty days and forty nights] A great deal has been written to shew that the journey from the edge of the wilderness of Paran to Mount Horeb could not have occupied forty days, even of very slow walking. But there is nothing in the verse to…
Read Cambridge on 1 Kings 19 →Albert Barnes1798–1870Barnes' Notes on the BibleThe old commentators generally understood this to mean that Elijah had no other food at all, and compared this long fast with that of Moses and that of our Lord (marginal references).
Read Albert Barnes on 1 Kings 19 →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
So he got up and ate and drank. And strengthened by that food, he walked forty days and forty nights until he reached Horeb, the mountain of God.
He arose, and ate and drank, and went in the strength of that food forty days and forty nights to Horeb, God’s Mountain.
So he got up and ate and drank. And strengthened by that food, he walked forty days and forty nights until he reached Horeb, the mountain of God.
So he got up and ate and drank. That meal gave him the strength to travel forty days and forty nights until he reached Horeb, the mountain of God.
Tyndale line
And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.
And he arose, and did eat and drink, and went in the strength of that food forty days and forty nights unto Horeb the mount of God.
And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.
And he arose, and ate and drank, and went in the strength of that food forty days and forty nights to Horeb the mount of God.
Then he arose, and did eate and drinke, and walked in the strength of that meate fourtie dayes and fourtie nights, vnto Horeb the mount of God.
Strictly literal
And he arose, and ate and drank, and went in the strength of that food forty days and forty nights to Horeb the mount of God.
and he riseth, and eateth, and drinketh, and goeth in the power of that food forty days and forty nights, unto the mount of God — Horeb.
and he rises, and eats, and drinks, and goes in the power of that food [for] forty days and forty nights, to the mountain of God—Horeb.
And he arose, and ate and drank; and he went on the strength of that eating forty days and forty nights unto the mount of God, Horeb.
So he arose and ate and drank, and he traveled in the strength of that food forty days and forty nights to Horeb, the mountain of God.
From the Latin
And he arose, and ate, and drank, and walked in the strength of that food forty days and forty nights, unto the mount of God, Horeb.
Simplified
So he got up and ate and drank, and with the strength the food gave him he was able to walk forty days and forty nights to Mount Horeb, the mountain of God.
So he got up and took food and drink, and in the strength of that food he went on for forty days and nights, to Horeb, the mountain of God.
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 this verse, with 14 of the 15 words matching. This consistency underscores the reliability of the text across different traditions, affirming the significance of Elijah's journey to Horeb.
וַיָּ֖קָם וַיֹּ֣אכַל וַיִּשְׁתֶּ֑ה וַיֵּ֜לֶךְ בְּכֹ֣חַ׀ הָאֲכִילָ֣ה הַהִ֗יא אַרְבָּעִ֥ים יוֹם֙ וְאַרְבָּעִ֣ים לַ֔יְלָה עַ֛ד הַ֥ר הָאֱלֹהִ֖ים חֹרֵֽב׃
14 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 19:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲכִילָה (akiylah) is a feminine noun derived from the root meaning to eat. It refers to something eatable, encompassing food, meals, and specifically meat. The word appears in contexts such as 1 Kings 19:8.
אֲכִילָה n.f. an eating, a meal 1 K 19:8 (on form v. Ba NB 136).
done
H396 אֲכִילָה
396 'akiylah ak-ee-law'
feminine from 398; something eatable, i.e. food:--meat.
see HEBREW for 0398
אֲכִילָה (a.khi.lah) — food.
food, a meal, an eating, meat
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3fs
אַרְבָּעִים (arba`iym) simply means 'forty' in Hebrew. It is a multiple of the number 702 and is consistently defined across various lexicons. There are no significant disagreements among the entries regarding its meaning.
אַרְבָּעִים a forty
base
H705 אַרְבָּעִים a forty
705 'arba`iym ar-baw-eem'
multiple of 702; forty:---forty.
see HEBREW for 0702
אַרְבָּעִים (ar.ba.im) — forty.
forty
Adj — Noun common · masculine plural absoluteHNcmpa
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
N-ms — Noun common · masculine singular absoluteHNcmsa
אַרְבָּעִים (arba`iym) simply means 'forty' in Hebrew. It is a multiple of the number 702 and is consistently defined across various lexicons. There are no significant disagreements among the entries regarding its meaning.
אַרְבָּעִים a forty
base
H705 אַרְבָּעִים a forty
705 'arba`iym ar-baw-eem'
multiple of 702; forty:---forty.
see HEBREW for 0702
אַרְבָּעִים (ar.ba.im) — forty.
forty
Conj | Adj — Conjunction · noun common masculine plural absoluteHC/Ncmpa
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
חֹרֵב, transliterated as Choreb, means 'desert' or 'waste.' It refers specifically to the Sinaitic mountains, serving as another name for Mount Sinai, where God gave the law to Moses and the Israelites. The word is built from the root meaning desolate, indicating a barren landscape.
חֹרֵב, חוֹרֵב n.pr.mont. Horeb (waste, desert)
base
H2722 חֹרֵב, חוֹרֵב Horeb (waste, desert)
2722 Choreb kho-rabe'
from 2717; desolate; Choreb, a (generic) name for the
Sinaitic mountains:--Horeb.
see HEBREW for 02717
חֹרֵב (cho.rev) — Horeb.
Horeb = "desert"
another name for Mount Sinai from which God gave the law to Moses and the Israelites
Another name of si.nay (סִינַי "Sinai" H5514G)
N-proper — Noun properHNpl
ho'-reb.
See SINAI.
Horeb
Desert or mountain of the dried-up ground, a general name for the whole mountain range of which Sinai was one of the summits (Ex. 3:1; 17:6; 33:6; Ps. 106:19, etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year. (See SINAI.)
(desert). [SINAI, OR SINAI]
See SINAI.