2 Chronicles 17:18 — Word Study
WLCוְעַל־ יָד֖וֹ יְהוֹזָבָ֑ד וְעִמּ֛וֹ מֵאָֽה־ וּשְׁמוֹנִ֥ים אֶ֖לֶף חֲלוּצֵ֥י צָבָֽא׃ ס
BSAand next toʻal himyâd JehozabadYᵉhôwzâbâd [at his side, with him] and with himʻim [together, as a companion, a hundred and eighty thousand, a large army] 180,000 {}mêʼâh armedchâlats [equipped, prepared] for battletsâbâʼ [war, combat, spiritual warfare]
| Greek | English | Parsing |
|---|---|---|
| וְעַל־ | and on | Conjunction, preposition |
| יָד֖וֹ | hand his | Noun common both singular construct, suffix |
| יְהוֹזָבָ֑ד | Jehozabad | Noun proper masculine |
| וְעִמּ֛וֹ | and with him | Conjunction, preposition, suffix |
| מֵאָֽה־ | one hundred | Noun common, feminine singular absolute |
| וּשְׁמוֹנִ֥ים | and eighty | Conjunction, noun common masculine plural absolute |
| אֶ֖לֶף | thousand | Noun common, both singular absolute |
| חֲלוּצֵ֥י | [men] equipped of | Verb, Qal, participle (passive) masculine plural common |
| צָבָֽא׃ ס | war | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and next to him, Jehozabad, and with him 180,000 armed for battle. |
| KJV | And next him was Jehozabad, and with him an hundred and fourscore thousand ready prepared for the war. |
| ASV | and next to him Jehozabad, and with him a hundred and fourscore thousand ready prepared for war. |
| YLT | And at his hand [is] Jehozabad, and with him a hundred and eighty chiefs, armed ones of the host. |
| WEB | and next to him Jehozabad, and with him one hundred eighty thousand ready and prepared for war. |
| BBE | And after him Jehozabad, and with him a hundred and eighty thousand trained for war. |
Where they part company is in the details of the translation, but all versions convey the same essential meaning.
The sentence structure emphasizes Jehozabad's position alongside the king and the substantial force he commands.
4 commentators on this verse
Gill, Trapp, Ellicott, Cambridge & more — read them ›
clause
subjectיְהוֹזָבָד
verbחָלַץ
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 17:18
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 — Military Leaders in Judahgenerated
2 Chronicles 17:18 lists the leaders who served King Jehoshaphat, emphasizing the strength of their forces. Jehozabad stands out as a significant figure, accompanied by a substantial number of troops ready for combat. This verse reflects the organization and military preparedness of Judah during Jehoshaphat's reign, as seen throughout this chapter.
Cross References
The Key Word — יְהוֹזָבָ֑ד, ye.ho.za.Vadgenerated
The name יְהוֹזָבָד (*Yehozabad*) means 'Jehovah has endowed.' It refers to several individuals in the Old Testament, highlighting their significance in the context of leadership and military roles. Jehozabad is noted here as a captain, indicating his importance in the king's military strategy.
The parsing of the word shows it as a proper masculine noun, indicating a specific individual. This reinforces the personal nature of the text, as it lists not just numbers but named leaders who contributed to the king's military strength.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is read in the Berean Standard Bible, which aligns closely with the KJV, ASV, YLT, WEB, and BBE in rendering Jehozabad's role and the number of troops.
Sentence Structuregenerated
The finite verb structure is not explicitly stated, but the main elements revolve around the subject יְהוֹזָבָ֑ד and the phrases that describe the accompanying forces. The Hebrew structure emphasizes the connection between Jehozabad and his troops through the use of prepositional phrases.
The syntax reflects a clear hierarchy, with Jehozabad as the subject followed by the description of his forces, illustrating the organization of the military.
Septuagint Backgroundgenerated
The Septuagint translates Jehozabad as ιωζαβαδ (Iozabad), maintaining the name's significance. This choice indicates a direct correspondence between the Hebrew and Greek texts, preserving the identity of the military leader.
The translation shows a consistent understanding of the military context, aligning with the Hebrew text's emphasis on the number of troops and their readiness for battle.
In plain words — the whole versegenerated
2 Chronicles 17:18 tells us that Jehozabad was a leader alongside the king, bringing 180,000 armed men ready for battle. This verse highlights the strength of Judah's military under King Jehoshaphat, showing the organization and preparedness of their forces.
Frequently Asked Questionsgenerated
Jehozabad was a military leader mentioned in the time of King Jehoshaphat, known for bringing a significant force to support the king.
The number 180,000 represents a large army, indicating the military strength and readiness of Judah during this period.
Military organization reflects the stability and strength of the kingdom, showing how prepared they were to defend against threats.
This verse is part of a broader account detailing the leaders and their forces, emphasizing the military might of Judah under King Jehoshaphat.
Reflection Questionsgenerated
- What qualities do you think made Jehozabad a trusted leader in the army?
- How can we apply the lessons of organization and preparedness from this verse in our own lives?
- What role does teamwork play in achieving a common goal, as seen in Jehozabad's leadership?
- How can we recognize and appreciate the contributions of those who support us in our endeavors?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 2 Chronicles 17:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd next to him, was Jehozabad,.... According to the Targum he encamped next him: and with him one hundred and fourscore thousand ready prepared for war; being able bodied men, well disciplined,
Read John Gill on 2 Chronicles 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 17:18 And next him [was] Jehozabad, and with him an hundred and fourscore thousand ready prepared for the war.Ver. 18. A hundred and fourscore thousand.] His militia was eleven hundred and threescore thousand, besides what he had in garrisons. So that, as he was better, he was stronger than his father Asa had been. Piety hath prosperity.
Read John Trapp on 2 Chronicles 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Ready prepared for the war.—Equipped for service. (See on 1 Chronicles 12:23-24; Numbers 31:5; Numbers 32:29.) The hoplites or heavy-armed infantry are probably meant.
Read Charles John Ellicott on 2 Chronicles 17 →CambridgeThe Cambridge Bible for Schools and Colleges18. ready prepared for the war] R.V. ready prepared for war. The same phrase is translated armed for war in 1 Chronicles 12:24.
Read Cambridge on 2 Chronicles 17 →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
and next to him, Jehozabad, and with him 180,000 armed for battle.
and next to him Jehozabad, and with him one hundred eighty thousand ready and prepared for war.
and next to him, Jehozabad, and with him 180,000 armed for battle.
and Jehozabad led 180,000 trained warriors.
Tyndale line
And next him was Jehozabad, and with him an hundred and fourscore thousand ready prepared for the war.
and next to him Jehozabad, and with him a hundred and fourscore thousand ready prepared for war.
and next to him Jehozabad, and with him an hundred and fourscore thousand ready prepared for war.
And next to him was Jehozabad, and with him a hundred and eighty thousand ready prepared for the war.
And at his hand Iehozabad, and with him an hundreth and fourescore thousand armed to the warre.
Strictly literal
and next to him was Jehozabad, and with him a hundred and eighty thousand ready prepared for war.
And at his hand [is] Jehozabad, and with him a hundred and eighty chiefs, armed ones of the host.
and at his hand [is] Jehozabad, and with him one hundred and eighty thousand armed ones of the host.
And next him was Jehozabad, and with him were one hundred and eighty thousand ready armed for the host.
next to him Jehozabad, and with him 180,000 ready prepared for war.
From the Latin
After him also was Jozabad, and with him a hundred and eighty thousand ready for war.
Simplified
then Jehozabad, and 180,000 with him ready for battle;
And after him Jehozabad, and with him a hundred and eighty thousand trained for war.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on this verse, with eight out of nine words matching. The Septuagint's word order and articles differ, but the core elements remain consistent, affirming the historical context and the importance of Jehozabad's military contribution.
וְעַל־ יָד֖וֹ יְהוֹזָבָ֑ד וְעִמּ֛וֹ מֵאָֽה־ וּשְׁמוֹנִ֥ים אֶ֖לֶף חֲלוּצֵ֥י צָבָֽא׃ ס
8 of the 9 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 17:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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
Conj | Prep — Conjunction · prepositionHC/R
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
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.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
יְהוֹזָבָד (Yhowzabad) means "Jehovah has endowed" and refers to several individuals in the Old Testament. These include a Moabite who murdered King Joash of Judah, a Benjamite captain, and a Korhite Levite associated with the temple. The name is built from elements meaning Jehovah and endowed, highlighting its significance in the context of these figures.
יְהוֹזָבָד, יוֹזָבָד n.pr.m.
servant & murderer of Joash of Judah
three of David’s mighty men
a Benjamite chief
priests & Levites
base
H3075 יְהוֹזָבָד, יוֹזָבָד
3075 Yhowzabad yeh-ho-zaw-bawd'
from 3068 and 2064; Jehovah-endowed; Jehozabad, the name of
three Israelites:--Jehozabad. Compare 3107.
see HEBREW for 03068
see HEBREW for 02064
see HEBREW for 03107
יְהוֹזָבָד (ye.ho.za.vad) — Jehozabad.
A man of the Moabites living at the time of Divided Monarchy, first mentioned at 2Ki.12.21;
son of: Shomer (H7763)
§ Jehozabad = "Jehovah has endowed"
1) son of Shomer, a Moabitish woman, who murdered Joash, king of Judah
2) a Benjamite, captain of 180,000 armed men, in the days of Jehoshaphat
3) a Korhite Levite, 2nd son of Obededom, and one of the porters of the temple and of the storehouse there in the time of David
יְהוֹזָבָד (ye.ho.za.vad) — Jehozabad.
A man of the tribe of Levi living at the time of United Monarchy, only mentioned at 1Ch.26.4;
son of: Obed-edom (H5654);
brother of: Shemaiah (H8098I), Joah (H3098I), Sachar (H7940), Nethanel (H5417K), Ammiel (H5988I), Issachar (H3485H) and Peullethai (H6469)
§ Jehozabad = "Jehovah has endowed"
1) son of Shomer, a Moabitish woman, who murdered Joash, king of Judah
N-proper — Noun proper masculineHNpm
Jehozabad
Jehovah-given. (1.) The son of Obed-edom (1 Chr. 26:4), one of the Levite porters.
(2.) The son of Shomer, one of the two conspirators who put king Jehoash to death in Millo in Jerusalem (2 Kings 12:21).
(3.) 2 Chr. 17:18.
(whom Jehovah gave). A Korhite Levite, second son of Obed-edom, and one of the porters of the south gate of the temple and of the storehouse there in the time of David. (1 Chronicles 26:4,15) compared with Nehe 12:25 (B.C. 1014.) A Benjamite, captain of 180,000 armed men, in the days of King Jehoshaphat. (2 Chronicles 17:18) (B.C. 910.) Son of Shomer or Shimrith, a Moabitish woman, who with another conspired against King Joash and slew him in his bed. (2 Kings 2:21; 2 Chronicles 24:26) (B.C. 837.)
the Lord's dowry; having a dowry
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Conj | Prep | Suff — Conjunction · preposition · suffixHC/R/Sp3ms
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — Noun common · feminine singular absoluteHNcfsa
hun'-dred (me'-ah; hekaton).
See NUMBER.
שְׁמֹנִים (shmoniym) means eighty, derived from the root for eight. It serves as both a cardinal number (eighty) and an ordinal number (eightieth), and can also combine with other numbers. The entries confirm its usage in contexts related to counting.
שְׁמֹנִים 38 n.pl.indecl. an eighty
base
H8084 שְׁמֹנִים an eighty
8084 shmoniym shem-o-neem'
or shmowniym {shem-o-neem'}; mult. from 8083; eighty, also
eightieth:--eighty(-ieth), fourscore.
see HEBREW for 08083
שְׁמֹנִים (she.mo.nim) — eighty.
1) eighty, fourscore
1a) eighty (as cardinal number)
1b) eightieth (as ordinal number)
1c) in combination with other numbers
HC/Ncmpa — Conjunction · noun common masculine plural absoluteHC/Ncmpa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HNcbsa — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine plural commonHVqsmpc
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…
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cs — Noun common · masculine singular absoluteHNcmsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;