1 Samuel 10:17 — Word Study
WLCוַיַּצְעֵ֤ק שְׁמוּאֵל֙ אֶת־ הָעָ֔ם אֶל־ יְהוָ֖ה הַמִּצְפָּֽה׃
BSAAfter this, SamuelShᵉmûwʼêl [Shemuel, a judge and prophet of Israel] summonedtsâʻaq▸ [called together, assembled] the peopleʻam [a nation, a group of individuals] toʼêl the LORDYᵉhôvâh [Yehovah, the supreme God] at MizpahMitspâh [toward, in the direction of, a watchtower, a place of observation]
| Greek | English | Parsing |
|---|---|---|
| וַיַּצְעֵ֤ק | and he called together | Verb, Hiphil, sequential imperfect third person masculine singular |
| שְׁמוּאֵל֙ | Samuel | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| הָעָ֔ם | the people | Particle, noun common masculine singular absolute |
| אֶל־ | to | Preposition |
| יְהוָ֖ה | Yahweh | Noun proper |
| הַמִּצְפָּֽה׃ | Mizpah | Particle, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After this, Samuel summoned the people to the LORD at Mizpah |
| KJV | ¶ And Samuel called the people together unto the LORD to Mizpeh; |
| ASV | And Samuel called the people together unto Jehovah to Mizpah; |
| YLT | And Samuel calleth the people unto Jehovah to Mizpeh, |
| WEB | Samuel called the people together to Yahweh to Mizpah; |
| BBE | Then Samuel sent for the people to come together before the Lord at Mizpah; |
The translations agree on the essential meaning of the verse, using variations of the verb for calling the people together.
The sentence is structured around a main verb with supporting phrases that clarify the action and its purpose.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁמוּאֵל
verbצָעַק
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 Samuel 10:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Assembly at Mizpahgenerated
1 Samuel 10:17 describes Samuel summoning the people of Israel to Mizpah, where he would address them on God's behalf. This gathering is crucial as it marks the transition to monarchy in Israel, highlighting the people's rejection of God as their king, as further elaborated in the verses that follow. Mizpah serves as a significant location for Israelite assemblies, echoing earlier gatherings in 1 Samuel 7:5-6 and Judges 20:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 7:5–6 | Then Samuel said, “Gather all Israel to Mizpah, and I will pray to the LORD on your behalf.” |
| 2 | Judges 20:1 | Then all the Israelites from Dan to Beersheba and from the land of Gilead came out, and the congregation assembled as one man before the LORD at Mizpah. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — צָעַק, vai.yatz.'Ekgenerated
The verb צָעַק (tsa`aq) means to cry out or call together, often in a context of urgency or need. Here, it indicates Samuel's role in gathering the people for a significant announcement.
The Hiphil stem in this verb shows that Samuel is actively causing the people to assemble, emphasizing his authority as a prophet and leader. This act of summoning is not merely a call; it is a directive that sets the stage for the unfolding events regarding Israel's governance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַיַּצְעֵ֤ק (vai.yatz.'Ek), meaning 'and he called together', governs the whole verse. It is followed by a noun phrase indicating the subject, שְׁמוּאֵל֙ (she.mu.'El), and the object marker אֶת־ ('et-) pointing to הָעָ֔ם (ha.'Am), 'the people'.
The prepositional phrase אֶל־ ('el-) introduces the destination of the assembly, which is יְהוָ֖ה (Yahweh), indicating that the gathering is for a divine purpose at the location הַמִּצְפָּֽה (ha.mitz.Pah).
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb צָעַק is rendered as παρήγγειλεν (parēngeilen), which means 'commanded' or 'instructed'. This choice reflects a more authoritative tone, suggesting that Samuel's call was not just an invitation but a directive from God.
This translation choice indicates a narrowing of the focus from merely calling to a more formal command, emphasizing the seriousness of the assembly.
In plain words — the whole versegenerated
1 Samuel 10:17 shows Samuel calling the people of Israel to gather at Mizpah. This moment is important as it marks a key point in Israel's history, where the people are being addressed about their desire for a king, rejecting God as their ruler.
Frequently Asked Questionsgenerated
Samuel's summoning of the people signifies a pivotal moment where they are called to acknowledge God's authority and their desire for a king.
Mizpah serves as a significant assembly point for the Israelites, representing a place of gathering for important decisions and announcements.
The name Samuel means 'heard of God', reflecting his role as a prophet who communicates God's messages to the people.
This verse marks the transition in Israel's governance from theocracy to monarchy, highlighting the people's choice to have a king.
Reflection Questionsgenerated
- What does it mean for us today to be called together as a community in faith?
- How can we recognize and respond to God's calling in our lives?
- In what ways do we see leadership reflected in our communities, similar to Samuel's role?
- How can we ensure that our gatherings are focused on God's purpose, like the assembly at Mizpah?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, interpreting Mizpah as a place where the people are called to consider the spiritual qualities of their leaders.
31. Mizpah, as I said, is interpreted as "watchtower." In the ordination of the king, the people are called to Mizpah, because those who come together to ordain a pastor of holy Church are taught to attend to his spiritual qualities,Early Church Fathers on 1 Samuel 10 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 10:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Samuel called the people together unto the Lord at Mizpeh.
Read John Gill on 1 Samuel 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Samuel called the people together unto the LORD to Mizpeh; And Samuel called the people together unto the LORD to Mizpeh; Samuel called the people together ... to Mizpeh - a shaft-like hill near Hebron, 500 feet in height.
Read Robert Jamieson on 1 Samuel 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnto the Lord; to appear before the Lord. So he speaks, either, 1. Because the ark was carried thither upon this occasion. Or, 2. Because God is present in all the assemblies of his people, whereof this was an eminent one: see . Or, 3. Because they did in a manner erect a tribunal for God; and entreated, and consequently obtained, his presence there to supervise and direct the whole business by his sentence, which also he did, , &c. See of this phrase 20:1. To Mizpeh; a city of Benjamin, , where all Israel had met before upon a public and solemn occasion, .
Read Matthew Poole on 1 Samuel 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 10:17 And Samuel called the people together unto the LORD to Mizpeh;Ver. 17. To Mizpeh.] Whither also, for the purpose, he had appointed the ark to be brought, and the high priest to repair with Urim and Thummim, to ask counsel of God, and to cast lots, as Junius here noteth.
Read John Trapp on 1 Samuel 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Samuel called the people together.—“Samuel does all that further lies in his power to promote the great cause. He calls a national assembly to Mizpeh. Here the sacred lot, it is stated, fell, among all the tribes of Israel, upon Benjamin; and, in an ever narrowing circle, at length upon Saul, the son of Kish. If we consider the general use in those ages of the sacred lot, we shall find that, taking the whole account in this connection, it exhibits nothing but the great truth that for the full and auspicious acknowledgment of Saul as king, his mysterious interview with the seer did not alone suffice—publicly, in solemn national assembly, was it necessary for the Spirit of the Eternal to…
Read Charles John Ellicott on 1 Samuel 10 →CambridgeThe Cambridge Bible for Schools and Colleges17–27. The Public election of Saul as King The thread of the narrative in ch. 8, which has been temporarily dropped in order to give an account of the circumstances by which Samuel was privately made acquainted with the man whom Jehovah had chosen to rule his people, is now resumed, and Saul’s public election by lot to the regal office described. Since the revelation to Samuel and the choice by lot were equally declarations of Jehovah’s will, there could be no contradiction between them: the latter publicly confirmed the former for the satisfaction of the people.
Read Cambridge on 1 Samuel 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Unto the Lord — This expression does not necessarily imply that the ark was present. Compare Judges 11:11, note. Samuel publicly invokes the divine presence and blessing, and has everything done as in the presence of Jehovah.
Read Daniel Denison Whedon on 1 Samuel 10 →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
After this, Samuel summoned the people to the LORD at Mizpah
Samuel called the people together to Yahweh to Mizpah;
After this, Samuel summoned the people to the LORD at Mizpah
Then Samuel called the people together before the Lord at Mizpah.
Tyndale line
¶ And Samuel called the people together unto the LORD to Mizpeh;
And Samuel called the people together unto Jehovah to Mizpah;
And Samuel called the people together unto the LORD to Mizpah;
And Samuel called the people together to the LORD to Mizpeh;
And Samuel assembled the people vnto the Lord in Mizpeh,
Strictly literal
And Samuel called the people together to Jehovah to Mizpah.
And Samuel calleth the people unto Jehovah to Mizpeh,
And Samuel calls the people to YHWH to Mizpeh,
And Samuel called the people together unto the Lord to Mizpah;
Now Samuel called the people together before Yahweh at Mizpah.
From the Latin
And Samuel called together the people to the Lord in Maspha:
Simplified
Samuel called the people of Israel to come before the Lord at Mizpah.
Then Samuel sent for the people to come together before the Lord at Mizpah;
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 reads וַיַּצְעֵ֤ק שְׁמוּאֵל֙ אֶת־ הָעָ֔ם אֶל־ יְהוָ֖ה הַמִּצְפָּֽה׃. The Septuagint matches six of the seven words, maintaining the core meaning but differing in word order. The Dead Sea Scrolls show significant restoration, with eight words supplied by an editor, but align with the Masoretic Text in the essential elements.
וַיַּצְעֵ֤ק שְׁמוּאֵל֙ אֶת־ הָעָ֔ם אֶל־ יְהוָ֖ה הַמִּצְפָּֽה׃
6 of the 7 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.
[ויצעק] [שמואל] [את] [כול] [העם] [אל] [יהוה] [המצפה]
nothing on the leather here — 8 supplied entire by an editor.
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 Samuel 10:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
צָעַק (tsa`aq) is a Hebrew verb meaning to cry or call out, often in distress or need. It encompasses various forms, including crying for help, making an outcry, and calling an assembly. The verb can appear in different stems, indicating nuances such as grief or being summoned. Notably, the entries do not present any significant disagreements.
צָעַק vb. cry, cry out, call
Qal
cry, cry out, for help
abs. cry, cry out, in distress, need
make outcry, clamour
Niph. be summoned (i.e. to arms)
Pi. cry aloud, in grief
Hiph. call together
base
H6817 צָעַק cry, cry out, call .. cry, cry out, for help
. abs. cry, cry out, in distress, need
. make outcry, clamour
. be summoned (i.e. to arms)
. cry aloud, in grief
. call together
6817 tsa`aq tsaw-ak'
a primitive root; to shriek; (by implication) to proclaim (an
assembly):--X at all, call together, cry (out), gather
(selves) (together).
צָעַק (tsa.aq) — to cry.
1) to cry, cry out, call, cry for help
1a) (Qal)
1a1) to cry, cry out (for help)
1a2) to cry, cry out (in distress or need)
1a3) to make outcry, clamour
1b) (Niphal) to be summoned
1c) (Piel) to cry aloud (in grief)
1d) (Hiphil) to call together
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
שְׁמוּאֵל (Shmuw'el) means 'heard of God' and refers to the name Samuel, associated with three Israelites. The most notable is the prophet Samuel, son of Elkanah and Hannah, who served during the reigns of Saul and David. Other references include individuals from the tribes of Simeon and Issachar, with the name implying a connection to God.
שְׁמוּאֵל 140 n.pr.m. Samuel (= name of Ēl)
great prophet, 11th cent. B.C.
in Simeon
in Issachar
base
H8050 שְׁמוּאֵל
8050 Shmuw'el sehm-oo-ale'
from the passive participle of 8085 and 410; heard of God;
Shemuel, the name of three Israelites:--Samuel, Shemuel.
see HEBREW for 08085
see HEBREW for 0410
שְׁמוּאֵל (she.mu.el) — Samuel.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.20;
son of: Elkanah (H0511H) and Hannah (H2584);
father of: Joel (H3100) and Abijah (H0029)
Also named: Samouēl (Σαμουήλ "Samuel" G4545)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
2) son Ammihud and the prince of the tribe of Simeon who was chosen to divide the land of Canaan between the tribes. Spelled 'Shemuel'
3) son of Tola and grandson of Issachar. Spelled 'Shemuel'
שְׁמוּאֵל (she.mu.el) — Shemuel.
A man living at the time of Egypt and Wilderness, only mentioned at Num.34.20;
son of: Ammihud (H5989H)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
N-proper — Noun proper masculineHNpm
sam'-u-el (shemu'el; Samouel): The word "Samuel" signifies "name of God," or "his name is El" (God). Other interpretations of the name that have been offered are almost certainly mistaken. The play upon the name in 1Sa 1:20 is not intended of course to be an explanation of its meaning, but is similar to the play upon the name Moses in Ex 2:10 and frequently elsewhere in similar instances. Thus, by the addition of a few letters shemu'el becomes sha'ul me'el, "asked of God," and recalls to the mother of Samuel the circumstances of the divine gift to her of a son. Outside of 1st Samuel the name of the great judge and prophet is found in Jer 15:1; Ps 99:6 and in 1 and 2…
Samuel
Heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. “The child Samuel grew on, and was in favour both with the Lord, and also with men” (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (
was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. (1 Samuel 3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. (1 Samuel 7:3,4) Then followed Samuel’s first and, as far as we know, only military achievement, ch. (1 Samuel 7:5-12) but it was apparently this which raised him to the office of "judge." He visited, in…
God hath heard, 1Sa 1:20, a child of prayer, the celebrated Hebrew prophet and judge, Ac 3:24 13:20. He was a Levite by birth, 1Co 6:20, and the son of Elkanah and Hannah, at Ramah in Mount Ephraim, northwest of Jerusalem. At a very tender age he was carried to Shiloh, and brought up beside the tabernacle under the care of Eli the high priest. Having been conserated to God from his birth, and devoted to Nazariteship, he began to receive divine communications even in his childhood, 1Sa 3:1-21; and after the death of Eli, he became established as the judge of Israel. He was the last and best of the Hebrew judges. We contemplate his character and administration with peculiar…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מִצְפָּה (Mitspah) refers to a feminine noun meaning 'watchtower' or 'outlook-point.' It denotes two locations in Palestine, one in Gilead north of Jabbok associated with Laban's cairn, and another near Mount Hermon. There is some variation in spelling and interpretation, particularly regarding its connection to other locations like Ramoth.
מִצְפָּה 38 n.pr.loc. (prop. outlook-point or -height)
in Gilead, expl. as name given to Laban’s cairn, N. of Jabbok
prob. S. of Jabbok
near Hermon
of sacred place in Benj.
base
H4709 מִצְפָּה (prop. outlook-point or -height) . in Gilead, expl. as name given to Laban’s cairn, N. of Jabbok
. prob. S. of Jabbok
. near Hermon
. of sacred place in Benj.
4709 Mitspah mits-paw'
feminine of 4708; Mitspah, the name of two places in
Palestine:--Mitspah. (This seems rather to be only an
orthographic variation of 4708 when "in pause".)
see HEBREW for 04708
see HEBREW for 04708
מִצְפָּה (mits.pah) — Mizpah.
§ Mizpah = "watchtower"
a place in Gilead south of Jabbok
מִצְפָּה (mits.pah) — Mizpah.
Mizpah = "watchtower"
a place in Gilead north of Jabbok and location of Laban's cairn
Another spelling of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)
מִצְפָּה (mits.pah) — Mizpah.
§ Mizpah = "watchtower"
a place near Mount Hermon
Art | N-proper — Particle · noun properHTd/Npl
Mizpah
Or Miz’peh, watch-tower; the look-out. (1.) A place in Gilead, so named by Laban, who overtook Jacob at this spot (Gen. 31:49) on his return to Palestine from Padan-aram. Here Jacob and Laban set up their memorial cairn of stones. It is the same as Ramath-mizpeh (Josh. 13:26).
(2.) A town in Gilead, where Jephthah resided, and where he assumed the command of the Israelites in a time of national danger. Here he made his rash vow; and here his daughter submitted to her mysterious fate (Judg. 10:17; 11:11, 34). It may be the same as Ramoth-Gilead (Josh. 20:8), but it is more likely that it is identical with the foregoing, the Mizpeh of
and Miz’peh (a watch-tower), the name of several places in Palestine. The earliest of all, in order of the narrative, is the heap of stones piled up by Jacob and Laban, (Genesis 31:48) on Mount Gilead, ver. (Genesis 31:25) to serve both as a witness to the covenant then entered into and as a landmark of the boundary between them. ver. (Genesis 31:52) On this natural watch-tower did the children of Israel assemble for the choice of a leader to resist the children of Ammon. (Judges 10:17) There the fatal meeting took place between Jephthah and his daughter on his return from the war. ch. (Judges 11:34) It seems most…
Mizpeh, a watch-tower; speculation
1. A city allotted to the tribe of Benjamin Jos 18:26
The Israelites assemble at Jud 20:1-3
And decree the penalty to be visited upon the Benjamites for their maltreatment of the Levite's concubine Jud 20:10
Assembled by Samuel so that he could reprove them for their idolatry 1Sa 7:5
They crown Saul king of Israel at 1Sa 10:17-25
A judgment seat of Samuel 1Sa 7:16