1 Kings 9:20 — Word Study
WLCכָּל־ הָ֠עָם הַנּוֹתָ֨ר מִן־ הָאֱמֹרִ֜י הַחִתִּ֤י הַפְּרִזִּי֙ הַחִוִּ֣י וְהַיְבוּסִ֔י אֲשֶׁ֛ר לֹֽא־ מִבְּנֵ֥י יִשְׂרָאֵ֖ל הֵֽמָּה׃
BSAAs for allkôl [every single one, the whole] the peopleʻam who remainedyâthar [were left, survived] ofmin the AmoritesʼĔmôrîy [descendants of Canaan] HittitesChittîy [people of Heth] PerizzitesPᵉrizzîy [inhabitants of the countryside] HivitesChivvîy [a Canaanite tribe] and JebusitesYᵉbûwçîy [residents of Jebus, Jerusalem] the people whoʼăsher werehêm notlôʼ [did not belong to] Israelitesbên [descendants of Jacob]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| הָ֠עָם | the people | Particle, noun common masculine singular absolute |
| הַנּוֹתָ֨ר | which remained | Particle, verb niphal participle (active) masculine singular |
| מִן־ | of | Preposition |
| הָאֱמֹרִ֜י | the Amorite[s] | Particle, noun gentilic masculine singular absolute |
| הַחִתִּ֤י | the Hittite[s] | Particle, noun gentilic masculine singular absolute |
| הַפְּרִזִּי֙ | the Perizzite[s] | Particle, noun gentilic masculine singular absolute |
| הַחִוִּ֣י | the Hivite[s] | Particle, noun gentilic masculine singular absolute |
| וְהַיְבוּסִ֔י | and the Jebusite[s] | Conjunction, particle, noun gentilic masculine singular absolute |
| אֲשֶׁ֛ר | who | Particle |
| לֹֽא־ | not | Particle |
| מִבְּנֵ֥י | [were] of [the] people of | Preposition, noun common masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| הֵֽמָּה׃ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As for all the people who remained of the Amorites, Hittites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)— |
| KJV | And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel, |
| ASV | As for all the people that were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel; |
| YLT | The whole of the people that is left of the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite, who [are] not of the sons of Israel — |
| WEB | As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel— |
| BBE | As for the rest of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not children of Israel; |
Where they part company is in the translation of הַנּוֹתָ֨ר — see How Translations Differ.
The structure centers around one main clause, with several descriptive phrases expanding on the subject.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהֵמָּה
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 Kings 9:20
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 Peoples Remaining in Canaangenerated
1 Kings 9:20 describes the various Canaanite tribes that remained in the land after the Israelites had conquered it. These groups included the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were not part of the Israelite nation. The passage highlights the dynamics of power and the presence of these tribes during Solomon's reign, as seen in the broader narrative of Israel's history and conquest of Canaan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 8:7–8 | As for all the people who remained of the Hittites, Amorites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)— |
| 2 | Genesis 15:19–21 | the land of the Kenites, Kenizzites, Kadmonites, |
| 3 | Exodus 23:23–28 | For My angel will go before you and bring you into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites, and Jebusites, and I will annihilate them. |
| 4 | Exodus 34:11–12 | Observe what I command you this day. I will drive out before you the Amorites, Canaanites, Hittites, Perizzites, Hivites, and Jebusites. |
| 5 | Deuteronomy 7:1–3 | When the LORD your God brings you into the land that you are entering to possess, and He drives out before you many nations—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, seven nations larger and stronger than you— |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הַנּוֹתָ֨ר, ha.no.Targenerated
The word יָתַר (yathar) is a Niphal participle meaning 'which remained' or 'were left.' It indicates those who survived after a significant event, in this case, the conquest of Canaan. The parsing as a masculine singular suggests it refers to a specific group of people.
This term captures the essence of survival and remnant, emphasizing that these tribes persisted despite the Israelite conquest. The lexicons agree on its meaning, with no significant variations in interpretation.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of the Hebrew terms, particularly in identifying the groups of people remaining in the land.
Sentence Structuregenerated
The main verb of the verse is הַנּוֹתָ֨ר, which remained, governing the noun phrases that follow: the people and the various tribes. This structure emphasizes the identity of the people in relation to the tribes listed.
The sentence is constructed with a series of noun phrases detailing the tribes, which are connected by conjunctions, indicating a comprehensive list of those remaining in the land.
Septuagint Backgroundgenerated
The Septuagint translates הַנּוֹתָ֨ר as ὑπολελειμμένον (hypoleileimmenon), meaning 'left over' or 'remaining.' This choice aligns closely with the Hebrew meaning, emphasizing the idea of survival.
This choice of wording in the Septuagint reflects a consistent interpretation of the Hebrew text, focusing on the remnant of these tribes after the conquest.
In plain words — the whole versegenerated
1 Kings 9:20 tells us about the people who remained in the land after the Israelites conquered Canaan. These included the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were not part of the Israelite nation. This verse highlights the presence of these tribes during Solomon's reign.
Frequently Asked Questionsgenerated
The Amorites were a Canaanite tribe descended from Canaan, known for their prominence in the region during the time of the Israelites' conquest.
It means that despite the Israelite conquests, these groups survived and continued to inhabit the land, indicating the complexities of Israel's settlement.
They are listed to show the various peoples that existed in the land at the time, emphasizing the diversity and the challenges faced by the Israelites.
This verse illustrates the aftermath of the conquest, highlighting that not all the Canaanite tribes were completely destroyed or displaced.
Reflection Questionsgenerated
- What can we learn from the survival of these tribes about the challenges Israel faced in settling the land?
- How does understanding the presence of these tribes inform our view of Israel's history?
- In what ways can we see parallels between the struggles of the Israelites and challenges faced in our own lives?
- What does this passage teach us about the importance of understanding historical context in scripture?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Kings 9:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites,.... Who were not destroyed in the times of Joshua, or since, but dwelt in several cities of the land
Read John Gill on 1 Kings 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion.
Read Robert Jamieson on 1 Kings 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 9:20 [And] all the people [that were] left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which [were] not of the children of Israel,Ver. 20. And all the people that were left.] These and their posterity seem to be called Solomon’ s servants, like as the Gibeonites were called Nethinims.
Read John Trapp on 1 Kings 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) A tribute of bond service.—This was probably not originated, but simply enforced and organised, by Solomon. It dated, in theory at least, from the Conquest. The most notable example of it is the case of the Gibeonites (Joshua 9:21-27); but there are incidental notices of similar imposition of serfship in Judges 1:28; Judges 1:30; Judges 1:33; Judges 1:35. Many of the dangers of the stormy age of the Judges were due to the uprising of these subject races; as in the revival of the northern confederacy at Hazor under Sisera (Judges 4), and the usurpation of Abimelech by aid of the Shecliemites (Judges 9). Probably their subordination to Israel varied according to the strength or weakness…
Read Charles John Ellicott on 1 Kings 9 →CambridgeThe Cambridge Bible for Schools and Colleges20. which were not of the children of Israel] This clause is added because the people of Canaan had become much mixed up among the Israelite population, being still allowed to live in some cities from which at first it had been found impossible to dislodge them (see above, 1 Kings 9:16). But a distinction was made between these people and the people of Israel, now that Solomon was powerful enough to enforce it, in the kind of service they must render and the tribute they must bear. It may be that the five nations here mentioned were most largely represented in the surviving population, and that the other two out of the seven nations of Canaan had by this time been more nearly exterminated.
Read Cambridge on 1 Kings 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
As for all the people who remained of the Amorites, Hittites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)—
As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel—
As for all the people who remained of the Amorites, Hittites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)—
Now several non-Israelite peoples were left in the land after the conquest of Joshua, including the Amorites, Hittites, Perizzites, Hivites, and Jebusites.
Tyndale line
And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel,
As for all the people that were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel;
As for all the people that were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, which were not of the children of Israel;
And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were not of the children of Israel,
Al the people that were left of the Amorites, Hittites, Perizzites, Hiuites, and Iebusites, which were not of the children of Israel:
Strictly literal
All the people that were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel,
The whole of the people that is left of the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite, who [are] not of the sons of Israel —
The whole of the people that is left of the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite, who [are] not of the sons of Israel—
All the people that were left of the Emorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel,
As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the people of Israel,
From the Latin
All the people that were left of the Amorrhites, and Hethites, and Pherezites, and Hevites, and Jebusites, that are not of the children of Israel:
Simplified
The descendants of the Amorites, Hittites, Perizzites, Hivites and Jebusites (people who were not Israelites)
As for the rest of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not children of Israel;
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, with all 14 words matched between the two. This indicates a strong consistency in the transmission of this verse across different textual traditions.
כָּל־ הָ֠עָם הַנּוֹתָ֨ר מִן־ הָאֱמֹרִ֜י הַחִתִּ֤י הַפְּרִזִּי֙ הַחִוִּ֣י וְהַיְבוּסִ֔י אֲשֶׁ֛ר לֹֽא־ מִבְּנֵ֥י יִשְׂרָאֵ֖ל הֵֽמָּה׃
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 1 Kings 9:20
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.
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
Art | V-Niphal — Particle · verb niphal participle (active) masculine singularHTd/VNrmsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
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…
אֱמֹרִי (Emoriy) refers to the Amorites, a group of people descended from Canaan, possibly meaning 'mountain-dwellers.' They are noted as a prominent tribe dispossessed by the Israelites during their conquest of Canaan. The term may derive from a root meaning 'to say,' suggesting a connection to prominence or publicity.
אֱמֹרִי n.pr.m.coll. Amorites (perh. = mountain-dwellers)
called son of Canaan
a chief people dispossessed by Hebrews
adj.gent.
base
H567 אֱמֹרִי Amorites (perh. = mountain-dwellers)
567 'Emoriy em-o-ree'
probably a patronymic from an unused name derived from 559 in
the sense of publicity, i.e. prominence; thus, a mountaineer;
an Emorite, one of the Canaanitish tribes:--Amorite.
see HEBREW for 0559
אֱמֹרִי (e.mo.ri) — Amorite.
Someone descended from Amor(?), first mentioned at Gen.10.16; descended from Canaan (H3667); along with Sidon (H6721), Heth (H2845), Jebusite (H2983), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577)
§ Amorite = "a sayer"
one of the peoples of east Canaan and beyond the Jordan, dispossessed by the Israelite incursion from Egypt
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
חִתִּי (Chittiy) refers to a Hittite, a descendant of Heth, who is mentioned in the context of the Canaanite lineage in the Old Testament. The term denotes both an individual and the nation that inhabited regions of Anatolia and later parts of Lebanon. It is linked to the broader family of nations descended from Canaan, as noted in Genesis 10:15.
חִתִּי adj. et n.gent. Hittite(s)
base
H2850 חִתִּי Hittite(s)
2850 Chittiy khit-tee'
patronymically from 2845; a Chittite, or descendant of
Cheth:--Hittite, Hittities.
see HEBREW for 02845
חִתִּי (chit.ti) — Hittite.
Someone descended from Heth who was a man living at the time of the Patriarchs, first mentioned at Gen.10.15;
son of: Canaan (H3667);
brother of: Sidon (H6721), Jebusite (H2983), Amorite (H0567), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577); also called Hittite (KJV: "of Heth") frequently
Group of chet (חֵת "Heth" H2845)
§ Hittite = "descendant of Heth"
the nation descended from Heth, the 2nd son of Canaan; once inhabitants of central Anatolia (modern Turkey), later in north Lebanon
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
פְּרִזִּי (Perizzite) refers to an inhabitant of the open country, specifically one of the tribes in Canaan. The term is associated with a people who lived in southern Canaan before the Israelite conquest, and it may mean 'belonging to a village.' The Perizzites are first mentioned in Genesis 13:7.
פְּרִזִּי 23 adj.gent. Perizzite
base
H6522 פְּרִזִּי Perizzite
6522 Prizziy per-iz-zee'
for 6521; inhabitant of the open country; a Perizzite, one of
the Canaanitish tribes:--Perizzite.
see HEBREW for 06521
פְּרִזִּי (pe.riz.zi) — Perizzite.
Someone descended from Periz(?), first mentioned at Gen.13.7
§ Perizzite = "belonging to a village"
a people who inhabited southern Canaan prior to the conquest
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
חִוִּי (Chivviy) refers to the Hivites, a group of villagers descended from Canaan, specifically mentioned in Genesis 10:17. They are described as one of the aboriginal tribes of Palestine, living in northern Canaan near Mount Hermon during the conquest. The term may derive from a root meaning 'villager'.
חִוִּי adj.gent. (= villagers?)
base
H2340 חִוִּי (= villagers?)
2340 Chivviy khiv-vee'
perhaps from 2333; a villager; a Chivvite, one of the
aboriginal tribes of Palestine:--Hivite.
see HEBREW for 02333
חִוִּי (chiv.vi) — Hivite.
Someone descended from Hiv(?) of the Canaanites, first mentioned at Gen.10.17; descended from Canaan (H3667); along with Sidon (H6721), Heth (H2845), Jebusite (H2983), Amorite (H0567), Girgashite (H1622), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577)
§ Hivite = "villagers"
6th generation of descendants of Canaan, the son of Ham, who were living in northern Canaan near Mount Hermon at the time of the conquest
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
יְבוּסִי (Yebuwciy) means 'Jebusite,' referring to the inhabitants or descendants of Jebus, an early name for Jerusalem. The term is derived from a root associated with Canaan, specifically the third son of Canaan. It is used in the context of the people living in or around Jerusalem.
יְבוּסִי, יְבֻסִי
adj. gent. Jebusite, Jebusites
Jerusalem
base
H2983 יְבוּסִי, יְבֻסִי . adj. gent. Jebusite, Jebusites
. Jerusalem
2983 Yebuwciy yeb-oo-see'
patrial from 2982; a Jebusite or inhabitant of
Jebus:--Jebusite(-s).
see HEBREW for 02982
יְבוּסִי (ye.vu.si) — Jebusite.
Someone descended from Jebus(?) of the Canaanites, first mentioned at Gen.10.16; descended from Canaan (H3667); along with Sidon (H6721), Heth (H2845), Amorite (H0567), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577)
§ Jebusite = "descendants of Jebus"
descendants of the 3rd son of Canaan who lived in or around the site of Jebus, the early name for Jerusalem
יְבוּסִי (ye.vu.si) — Jebus.
Jebusite = "descendants of Jebus"
descendants of the 3rd son of Canaan who lived in or around the site of Jebus, the early name for Jerusalem
Another spelling of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Conj | Art | Ngmsa — Conjunction · particle · noun gentilic masculine singular absoluteHC/Td/Ngmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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
HNpl — 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.
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp