2 Chronicles 16:8 — Word Study
WLCהֲלֹ֧א הַכּוּשִׁ֣ים וְהַלּוּבִ֗ים הָי֨וּ לְחַ֧יִל׀ לָרֹ֛ב לְרֶ֥כֶב וּלְפָרָשִׁ֖ים לְהַרְבֵּ֣ה מְאֹ֑ד וּבְהִשָּֽׁעֶנְךָ֥ עַל־ יְהוָ֖ה נְתָנָ֥ם בְּיָדֶֽךָ׃
BSAWerehâyâh■ notlôʼ the CushitesKûwshîy [Ethiopians, descendants of Cush] and LibyansLûwbîy [Lubims, a people from interior Africa] a vastrôb armychayil [huge host, numerous force] with manyrâbâh chariotsrekeb [vehicles, teams of horses] and horsemenpârâsh [cavalry soldiers, those who rode chariots in battle] Yet because you reliedshâʻan [trusted, leaned] onʻal the LORDYᵉhôvâh [Yehovah, The covenant Name of God] He delivered themnâthan■ [gave, put] into your handyâd [power, direction, strength]
| Greek | English | Parsing |
|---|---|---|
| הֲלֹ֧א | ¿ not | Particle, particle |
| הַכּוּשִׁ֣ים | the Cushites | Particle, noun gentilic masculine plural absolute |
| וְהַלּוּבִ֗ים | and the Libyans | Conjunction, particle, noun gentilic masculine plural absolute |
| הָי֨וּ | were they | Verb, Qal, perfect third person common plural |
| לְחַ֧יִל׀ | an army | Preposition, noun common masculine singular absolute |
| לָרֹ֛ב | for multitude | Preposition, noun common masculine singular absolute |
| לְרֶ֥כֶב | chariotry | Preposition, noun common masculine singular absolute |
| וּלְפָרָשִׁ֖ים | and horsemen | Conjunction, preposition, noun common masculine plural absolute |
| לְהַרְבֵּ֣ה | to abundance | Preposition, verb hiphil infinitive absolute |
| מְאֹ֑ד | exceedingly | |
| וּבְהִשָּֽׁעֶנְךָ֥ | and because depending you | Conjunction, preposition, verb niphal infinitive construct common |
| עַל־ | on | Preposition |
| יְהוָ֖ה | Yahweh | Noun proper |
| נְתָנָ֥ם | he gave them | Verb qal perfect third person masculine singular, suffix |
| בְּיָדֶֽךָ׃ | in hand your | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Were not the Cushites and Libyans a vast army with many chariots and horsemen? Yet because you relied on the LORD, He delivered them into your hand. |
| KJV | Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand. |
| ASV | Were not the Ethiopians and the Lubim a huge host, with chariots and horsemen exceeding many? yet, because thou didst rely on Jehovah, he delivered them into thy hand. |
| YLT | Did not the Cushim and the Lubim become a very great force for multitude, for chariot, and for horsemen? and in thy leaning on Jehovah He gave them into thy hand, |
| WEB | Weren’t the Ethiopians and the Lubim a huge army, with chariots and exceedingly many horsemen? Yet, because you relied on Yahweh, he delivered them into your hand. |
| BBE | Were not the Ethiopians and the Lubim a very great army, with war-carriages and horsemen more than might be numbered? but because your faith was in the Lord, he gave them up into your hands. |
Where they part company is in the details of the descriptions, but all translations agree on the identity of the Cushites and Libyans.
The structure features a main clause followed by additional phrases that elaborate on the army's might and the outcome of Asa's reliance on God.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — 2 Chronicles 16:8
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 — God's Deliverance in Battlegenerated
2 Chronicles 16:8 recounts a moment when King Asa is reminded of God's power in delivering him from a vast army of Cushites and Libyans. This passage emphasizes the importance of relying on God rather than human alliances, as seen in the preceding and following verses where Asa's actions are critiqued. The context highlights the theme of faith in divine assistance during times of conflict.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 12:3 | with 1,200 chariots, 60,000 horsemen, and countless troops who came with him out of Egypt—Libyans, Sukkites, and Cushites. |
| 2 | 2 Chronicles 14:9–12 | Then Zerah the Cushite came against them with an army of 1,000,000 men and 300 chariots, and they advanced as far as Mareshah. |
| 3 | 2 Chronicles 12:3 | with 1,200 chariots, 60,000 horsemen, and countless troops who came with him out of Egypt—Libyans, Sukkites, and Cushites. |
| 4 | 2 Chronicles 16:7 | At that time Hanani the seer came to King Asa of Judah and told him, “Because you have relied on the king of Aram and not on the LORD your God, the army of the king of Aram has escaped from your hand. |
| 5 | Psalm 9:9–10 | The LORD is a refuge for the oppressed, a stronghold in times of trouble. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הַכּוּשִׁ֣ים, ha.ku.Shimgenerated
The term כּוּשִׁי (kuwshiy) refers to the Cushites, descendants of Cush, often associated with Ethiopia. This word emphasizes a distinct ethnic group that played a significant role in the military conflicts of the time.
In this context, the Cushites are part of a vast army, illustrating the formidable challenge Asa faced. The mention of their ethnicity serves to underline the overwhelming nature of the threat that was countered by Asa's reliance on God.
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 verse begins with a rhetorical question, הֲלֹ֧א, Were not, which sets the stage for the assertion that follows. The main verb הָי֨וּ, were, connects the subject, the Cushites and Libyans, to their description as a vast army.
The structure emphasizes the contrast between the might of the enemy and the faithfulness of God, culminating in the assertion that reliance on the LORD led to their defeat.
Septuagint Backgroundgenerated
In the Septuagint, the term for Cushites is rendered as αἰθίοπες, which indicates a broader understanding of the people from Ethiopia. This choice reflects the translators' interpretation of Cush as representing a specific ethnic group known in the Greek world.
The translation maintains the emphasis on the formidable nature of the enemy, aligning with the Hebrew text while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
2 Chronicles 16:8 reminds us that the Cushites and Libyans were a large army with many chariots and horsemen. Despite their strength, King Asa was able to defeat them because he relied on the LORD. This shows the importance of trusting in God during difficult times.
Frequently Asked Questionsgenerated
It means that Asa placed his trust and confidence in God for victory, rather than relying on military strength or alliances.
They represent a significant threat to Asa, highlighting the odds he faced and the power of God in delivering him from such a formidable enemy.
We learn that trusting in God can lead to victory, even when circumstances seem overwhelming.
It encourages us to trust in God for strength and guidance in our own battles, whether they are physical, emotional, or spiritual.
Reflection Questionsgenerated
- In what areas of my life do I need to rely more on God rather than my own strength?
- How can I remember God's past deliverances when facing new challenges?
- What does it mean to trust God in practical terms?
- How can I encourage others to rely on God in their struggles?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Chronicles 16:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWere not the Ethiopians and the Lubim a huge host, with very many chariots and horsemen?.... They were no less than 1,000,000 men, and three hundred chariots, 2 Chronicles 14:9, the Lubim were the
Read John Gill on 2 Chronicles 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWere not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand. No JFB commentary on these verses.
Read Robert Jamieson on 2 Chronicles 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lubims; either the Libyans in Africa; or another people, possibly descended from them, but now seated in some part of Arabia.
Read Matthew Poole on 2 Chronicles 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 16:8 Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand.Ver. 8. Were not the Ethiopians.] See 2 Chronicles 14:9. He delivered them into thine hand.] And should not experience have bred confidence? Shouldst thou by this base begging, nay, buying help of Benhadad, cast a blur on both God’ s power and providence.
Read John Trapp on 2 Chronicles 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Were not the Ethiopians and the Lubims (Kûshîm and Lûbîm) a huge host?—An instance confirming what was said in 2 Chronicles 16:7. Cushites and Lybians were banded together in Zerah’s great army, just as Syrians and Israelites might have united in assailing Judah, yet the victory had fallen to Asa (2 Chronicles 14:9-15). Cushites and Libyans were among the constituents of Shishak’s army (2 Chronicles 12:3). Clearly, therefore, Zerah was master of Egypt. (The Heb. of this and next verse is unmistakably the chronicler’s own. Literally it runs: “Did not the Cushites and the Libyans come to an army, to abundance, (as) to chariots and to horsemen, to abounding greatly?”) Neither the Libyan…
Read Charles John Ellicott on 2 Chronicles 16 →CambridgeThe Cambridge Bible for Schools and Colleges8. and the Lubims] The Lubim are not mentioned in 2 Chronicles 14:9-13, but as they were auxiliaries of the Egyptians (2 Chronicles 12:3) it is quite probable that they represent the help given by Egypt to the Cushites as they passed the Egyptian border on their way to invade Judah. Cp. note on 2 Chronicles 14:9 (three hundred chariots). with very many etc.] R.V. with chariots and horsemen exceeding many. See note on 2 Chronicles 14:9.
Read Cambridge on 2 Chronicles 16 →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
Were not the Cushites and Libyans a vast army with many chariots and horsemen? Yet because you relied on the LORD, He delivered them into your hand.
Weren’t the Ethiopians and the Lubim a huge army, with chariots and exceedingly many horsemen? Yet, because you relied on Yahweh, he delivered them into your hand.
Were not the Cushites and Libyans a vast army with many chariots and horsemen? Yet because you relied on the LORD, He delivered them into your hand.
Did not the Cushites and Libyans have a huge army with chariots and a very large number of horsemen? But when you relied on the Lord, he handed them over to you!
Tyndale line
Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand.
Were not the Ethiopians and the Lubim a huge host, with chariots and horsemen exceeding many? yet, because thou didst rely on Jehovah, he delivered them into thy hand.
Were not the Ethiopians and the Lubim a huge host, with chariots and horsemen exceeding many? yet, because thou didst rely on the LORD, he delivered them into thine hand.
Were not the Cushites and the Lubims a numerous army, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thy hand.
The Ethiopians and the Lubims, were they not a great hoste with charets and horsemen, exceeding many? yet because thou diddest rest vpon the Lord, he deliuered them into thine had.
Strictly literal
Were not the Ethiopians and the Libyans a huge army, with very many chariots and horsemen? but when thou didst rely on Jehovah, he delivered them into thy hand.
Did not the Cushim and the Lubim become a very great force for multitude, for chariot, and for horsemen? and in thy leaning on Jehovah He gave them into thy hand,
Did the Cushim and the Lubim not become a very great force for multitude, for chariot, and for horsemen? And in your leaning on YHWH He gave them into your hand,
Were not the Ethiopians and the Lubim a numerous army, with chariots and horsemen in great abundance? yet, because thou didst rely on the Lord, he gave them up into thy hand.
Were not the Cushites and the Libyans a huge army, with very many chariots and horsemen? Yet, because you relied on Yahweh, he gave you victory over them.
From the Latin
Were not the Ethiopians, and the Libyans much more numerous in chariots, and horsemen, and an exceeding great multitude: yet because thou trustedst in the Lord, he delivered them into thy hand?
Simplified
Didn't the Ethiopians and Libyans have a huge army with many chariots and horsemen? Yet because you trusted in the Lord, he made you victorious over them.
Were not the Ethiopians and the Lubim a very great army, with war-carriages and horsemen more than might be numbered? but because your faith was in the Lord, he gave them up into your hands.
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 in their wording for this verse, confirming the identity of the Cushites and Libyans as a vast army. The Septuagint matches the Hebrew word-for-word, indicating a consistent understanding of the text across these traditions.
הֲלֹ֧א הַכּוּשִׁ֣ים וְהַלּוּבִ֗ים הָי֨וּ לְחַ֧יִל׀ לָרֹ֛ב לְרֶ֥כֶב וּלְפָרָשִׁ֖ים לְהַרְבֵּ֣ה מְאֹ֑ד וּבְהִשָּֽׁעֶנְךָ֥ עַל־ יְהוָ֖ה נְתָנָ֥ם בְּיָדֶֽךָ׃
15 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 2 Chronicles 16:8
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.
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 | Part — Particle · particleHTi/Tn
כּוּשִׁי (kuwshiy) refers to a Cushite or Ethiopian, a descendant of Cush, the grandson of Noah. The entries describe it as someone from Ethiopia, highlighting connections to blackness and the land of Cush. It also mentions a specific individual named Cushi, who is noted in Zephaniah 1:1 as the father of Zephaniah.
כּוּשִׁי adj.gent.
sg. agreeing with noun
= subst., a Cushite
id. c. art., the Cushite, of Joab’s adjutant
pl. = subst.
base
H3569 כּוּשִׁי, כּוּשִׁית
3569 Kuwshiy koo-shee'
patronymically from 3568; a Cushite, or descendant of
Cush:--Cushi, Cushite, Ethiopian(-s).
see HEBREW for 03568
כּוּשִׁי (ku.shi) — Ethiopian.
Someone from Ethiopia
Group of kush (כּוּשׁ "Ethiopia" H3568H)
§ Cushi or Ethiopian, of Cush "their blackness"
inhabitant of Ethiopia, land of one of the descendants of Cush the grandson of Noah
כּוּשִׁי (ku.shi) — Cushi.
A man living at the time of Divided Monarchy, only mentioned at Zep.1.1;
son of: Gedaliah (H1436H);
father of: Zephaniah (H6846H)
§ Cushi or Ethiopian, of Cush "their blackness"
1) one of the descendants of Cush the grandson of Noah through Ham and a member of that nation or people
2) one of Joab's couriers
3) (TWOT) Ethiopian
כּוּשִׁי (ku.shi) — Cushite.
Someone from Cush
Group of kush (כּוּשׁ "Cush" H3568A)
§ Cushi or Ethiopian, of Cush "their blackness"
one of the descendants of Cush the grandson of Noah through Ham and a member of that nation or people
(TWOT) Ethiopian
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
לוּב (Luwbiy) refers to the Libyans, a people from northern Africa west of Egypt. The term is derived from a root meaning to thirst, suggesting a dry region. It appears in plural forms and is associated with characteristics like being 'empty-hearted' or 'afflicted' in certain contexts, notably in Daniel 11:43 and Jeremiah 46:9.
[לוּב], לוּבִים, לֻבִֿים n.gent.pl. Lybians, in N. Africa, W. of Egypt
base
H3864 לוּב, לוּבִים, לֻבִֿים, לוּבִי, לֻבִּי
3864 Luwbiy loo-bee'
or Lubbiy (Dan. 11:43) {loob-bee'}; partrial from a name
probably derived from an unused root meaning to thirst, i.e. a
dry region; apparently a Libyan or inhabitant of interior
Africa (only in plural): -Lubim(-s), Libyans.
Conj | Art | Ngmpa — Conjunction · particle · noun gentilic masculine plural absoluteHC/Td/Ngmpa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
ar'-mi (chayil, "army," tsabha', "host," ma`arakhah, "army in battle array" gedhudh, "troop"):
1. The First Campaign of History
2. In the Wilderness
3. The Times after the Conquest
4. In the Early Monarchy
5. From the Time of Solomon Onward
6. Organization of the Hebrew Army
7. The Army in the Field
8. The Supplies of the Army
9. In the New Testament
The Israelites were not a distinctively warlike people and their glory has been won on other fields than those of war. But Canaan, between the Mediterranean and the desert, was the highway of the East and the battle-ground of nations. The Israelites were, by the necessity of their geographical position, often involved in wars not of their own seeking, and their bravery and endurance even when worsted in their conflicts won for them the admiration and respect of their conquerors.
1. The First Campaign of History:
Army
The Israelites marched out of Egypt in military order (Ex. 13:18, “harnessed;” marg., “five in a rank”). Each tribe formed a battalion, with its own banner and leader (Num. 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Num. 31:14), and also into families (Num. 2:34; 2 Chr. 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. The kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., “heroes”), and thus the nucleus of…
I. JEWISH ARMY.--Every man above 20 years of age was a soldier, (Numbers 1:3) each tribe formed a regiment, with its own banner and its own leader (Numbers 2:2; 10:14) their positions in the camp or on the march were accurately fixed, Numb. 2; the whole army started and stopped at a given signal, (Numbers 10:5,6) thus they came up out of Egypt ready for the fight. (Exodus 13:18) On the approach of an enemy a conscription was made from the general body, under the direction of a muster-master, (20:5; 2 Kings 25:19) by whom also the officers were appointed. (20:9) The army had then divided into thousands and hundreds under…
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
פָּרָשׁ (parash) refers to a horse or steed, specifically one used for pulling a vehicle rather than for riding. It can also denote a horseman or cavalry. The word is built from the root meaning to stretch out, indicating its use in a chariot context.
[פָּרָשׁ] n.[m.] horse, steed
base
פָּרָשׁ n.m. horseman
base
H6571a פָּרָשׁ horse, steed H6571b פָּרָשׁ horseman
6571 parash paw-rawsh'
from 6567; a steed (as stretched out to a vehicle, not single
nor for mounting (compare 5483)); also (by implication) a
driver (in a chariot), i.e. (collectively)
cavalry:--horseman.
see HEBREW for 06567
see HEBREW for 05483
פָּרָשׁ (pa.rash) — horse.
horse, steed, warhorse
פָּרָשׁ (pa.rash) — horseman.
horseman
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/R/Ncmpa
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
Prep | V-Hiphil-Ptc — Preposition · verb hiphil infinitive absoluteHR/Vhaa
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa
שָׁעַן (sha`an) is a Hebrew verb primarily meaning to lean or support oneself. It is noted in the Niphal form, indicating a reflexive action of relying or trusting, particularly in a figurative sense of trusting in God. The entries consistently emphasize the themes of leaning and support.
[שָׁעַן] vb. Niph. lean, support oneself
base
H8172 שָׁעַן Niph. lean, support oneself
8172 sha`an shaw-an'
a primitive root; to support one's self:--lean, lie, rely,
rest (on, self), stay.
שָׁעַן (sha.an) — to lean.
1) to lean on, trust in, support
1a) (Niphal) to lean, lean upon, support oneself
1a1) of trust in God (fig)
Conj | Prep | V-Niphal-Inf-a | Suff — Conjunction · preposition · verb niphal infinitive construct common · suffixHC/R/VNcc/Sp2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp2ms