2 Chronicles 20:16 — Word Study
WLCמָחָר֙ רְד֣וּ עֲלֵיהֶ֔ם הִנָּ֥ם עֹלִ֖ים בְּמַעֲלֵ֣ה הַצִּ֑יץ וּמְצָאתֶ֤ם אֹתָם֙ בְּס֣וֹף הַנַּ֔חַל פְּנֵ֖י מִדְבַּ֥ר יְרוּאֵֽל׃
BSA◂Tomorrowmâchâr [the next day, after this time] you are to march downyârad [go down, descend] against themʻal You will see themhên coming upʻâlâh [ascending, going up] the Ascentmaʻăleh [upward slope, climb] of ZizTsîyts△ [a mountain pass] and you will findmâtsâʼ [discover, encounter] themʼêth at the endçôwph [conclusion, termination] of the valleynachal [low area of land, brook] facingpânîym [in the presence of, before] the Wildernessmidbâr [desert, uninhabited land] of JeruelYᵉrûwʼêl△ [taught by God, a place of divine instruction]
| Greek | English | Parsing |
|---|---|---|
| מָחָר֙ | tomorrow | Noun common, masculine singular absolute |
| רְד֣וּ | go down | Verb, Qal, imperative second person masculine plural |
| עֲלֵיהֶ֔ם | on them | Preposition, suffix |
| הִנָּ֥ם | there they | Particle, suffix |
| עֹלִ֖ים | [will be] coming up | Verb, Qal, participle (active) masculine plural |
| בְּמַעֲלֵ֣ה | on [the] ascent of | Preposition, noun common masculine singular construct |
| הַצִּ֑יץ | Ziz | Particle, noun proper |
| וּמְצָאתֶ֤ם | and you will find | Verb, Qal, sequential perfect second person masculine plural |
| אֹתָם֙ | the object marker them | Particle, suffix |
| בְּס֣וֹף | at [the] end of | Preposition, noun common masculine singular construct |
| הַנַּ֔חַל | the wadi | Particle, noun common masculine singular absolute |
| פְּנֵ֖י | [the] face of | Noun common, masculine plural construct |
| מִדְבַּ֥ר | [the] wilderness of | Noun common, masculine singular construct |
| יְרוּאֵֽל׃ | Jeruel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Tomorrow you are to march down against them. You will see them coming up the Ascent of Ziz, and you will find them at the end of the valley facing the Wilderness of Jeruel. |
| KJV | To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel. |
| ASV | To-morrow go ye down against them: behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. |
| YLT | To-morrow, go ye down against them, lo, they are coming up by the ascent of Ziz, and ye have found them in the end of the valley, the front of the wilderness of Jeruel. |
| WEB | Tomorrow, go down against them. Behold, they are coming up by the ascent of Ziz. You will find them at the end of the valley, before the wilderness of Jeruel. |
| BBE | Go down against them tomorrow: see, they are coming up by the slope of Ziz; at the end of the valley, before the waste land of Jeruel, you will come face to face with them. |
The translations agree on the rendering of מָחָר as tomorrow — see How Translations Differ.
The structure of the sentence presents a command followed by two clauses detailing what the people will see and find.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָרַד
The sentence as the grammar sees it Open the tree ›
2 of 14 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Chronicles 20:16
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 Assurance of Victorygenerated
2 Chronicles 20:16 is part of a narrative where King Jehoshaphat faces a vast army threatening Judah. God sends a message through a prophet, instructing the king and his people not to fear, but to prepare for battle. This passage emphasizes God's control over the situation and His promise of deliverance, encouraging the people to trust in Him.
Cross References
The Key Word — מָחָר, ma.Chargenerated
The word מָחָר (machar) means 'tomorrow' or 'in the future.' It is often used to indicate the day following the present day, emphasizing a sense of anticipation for events yet to come. In this verse, it sets the stage for the immediate actions the people of Judah are to take.
As a noun, it is in the masculine singular form, indicating a specific day. This word appears frequently in the Hebrew Bible, often in contexts where future actions or events are foretold, highlighting its importance in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as tomorrow, which is consistent across other translations like the KJV, ASV, and WEB.
Sentence Structuregenerated
The main finite verb in this verse is רְד֣וּ, go down, which governs the actions described. The sentence structure is straightforward, with a command followed by a series of actions that the people are to undertake.
The Hebrew word order emphasizes the imperative nature of the command, placing the action first and highlighting the urgency of the situation.
Septuagint Backgroundgenerated
The Septuagint translates מָחָר as αὔριον, indicating the same future time reference. This choice maintains the original meaning while adapting to the Greek language.
The translation of the phrase aligns closely with the Hebrew, reflecting the urgency and immediacy of God's instructions.
In plain words — the whole versegenerated
2 Chronicles 20:16 records God telling King Jehoshaphat that tomorrow the people should march down against their enemies. They will see the enemy coming up the Ascent of Ziz and find them at the end of the valley facing the Wilderness of Jeruel. This instruction reassures the people of Judah that God is with them in their battle.
Frequently Asked Questionsgenerated
God is indicating that the next day will be the time for the people of Judah to act against their enemies, emphasizing the immediacy of His instructions.
The instruction to march down signifies preparation for battle, as they are to confront the enemy directly.
The Ascent of Ziz is the location where the enemy will be seen approaching, highlighting God's foreknowledge and guidance.
This passage illustrates that God is actively involved in the affairs of His people, providing them with specific directions and assurance of victory.
Reflection Questionsgenerated
- How can I trust God to guide me in difficult situations, just as He guided Jehoshaphat?
- What steps can I take to prepare for challenges I face, knowing that God is with me?
- In what ways can I recognize God's hand at work in my life, especially during times of uncertainty?
- How does this passage encourage me to act with faith rather than fear?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Chronicles 20:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTomorrow go ye down against them,.... This was the fast day, and so not proper to march out in, but on the morrow they might go out with great confidence and intrepidity; and as Jerusalem was
Read John Gill on 2 Chronicles 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel. They come up by the cliff of Ziz.
Read Robert Jamieson on 2 Chronicles 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGo ye down from Jerusalem, where he and his army now were; which stood upon high ground.
Read Matthew Poole on 2 Chronicles 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 20:16 To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.Ver 16. Behold, they come up by the cliff of Ziz] Which is said to be between the wilderness of Tekoah and the wilderness of Jeruel. Ziz signifieth a flower; it signifieth also, saith the Gloss, a caldron or pot; because in this place the enemies were cut in pieces, and made as meat for the pot.
Read John Trapp on 2 Chronicles 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Against them.—Or, unto them.They come up by the cliff of Ziz.—They are about ascending by the ascent of Hazziz. Vulg., “ascensuri enim sunt per clivum,” &c. The brook.—The wβdy, ravine, or water-course.The wilderness of Jeruel.—The name is unknown, but comparing 2 Chronicles 20:2; 2 Chronicles 20:16; 2 Chronicles 20:20, it appears that the great stretch of waste, now called el Husβsah, from a wady on the north side of it, is intended. The “ascent of Hazziz” would be a pass or mountain path, leading up from Engedi to this desert table-land. (With the name Hazziz, comp. Hakkoz. Perhaps Husβsah preserves a trace of it. The LXX. has Ασαεῖς Syriac and Arabic, “the ascent of dawn,” omitting…
Read Charles John Ellicott on 2 Chronicles 20 →CambridgeThe Cambridge Bible for Schools and Colleges16. the cliff of Ziz] R.V. the ascent of Ziz. The exact positions of this and of the “brook” and of the “wilderness” mentioned in this ver. are unknown, but probably the invaders followed not the direct road from En-gedi to Beth-lehem, but one a little to the left of this. the brook] R.V. the valley (Heb. naḥ ?al) strictly “ravine” or “water-course.”
Read Cambridge on 2 Chronicles 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. They come up by the cliff of Ziz — Better, the ascent, or pass, of Hazziz. This was the rocky mountain pass above Ain Jidy, that leads from the shore of the Dead Sea at that point up into the hill country of Judah.
Read Daniel Denison Whedon on 2 Chronicles 20 →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
Tomorrow you are to march down against them. You will see them coming up the Ascent of Ziz, and you will find them at the end of the valley facing the Wilderness of Jeruel.
Tomorrow, go down against them. Behold, they are coming up by the ascent of Ziz. You will find them at the end of the valley, before the wilderness of Jeruel.
Tomorrow you are to march down against them. You will see them coming up the Ascent of Ziz, and you will find them at the end of the valley facing the Wilderness of Jeruel.
Tomorrow march down against them as they come up the Ascent of Ziz. You will find them at the end of the ravine in front of the Desert of Jeruel.
Tyndale line
To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.
To-morrow go ye down against them: behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel.
Tomorrow go ye down against them: behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel.
To-morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.
To morowe goe yee downe against them: beholde, they come vp by the cleft of Ziz, and ye shall finde them at the ende of the brooke before the wildernesse of Ieruel.
Strictly literal
To-morrow go down against them: behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel.
To-morrow, go ye down against them, lo, they are coming up by the ascent of Ziz, and ye have found them in the end of the valley, the front of the wilderness of Jeruel.
Tomorrow, go down against them, behold, they are coming up by the ascent of Ziz, and you have found them in the end of the valley, the front of the wilderness of Jeruel.
Tomorrow go ye down against them behold, they come up by the ascent of Ziz; and ye will find them at the end of the valley, in front of the wilderness of Jeruel.
You must go down against them tomorrow. See, they are coming up by way of the pass of Ziz. You will find them at the end of the valley, before the wilderness of Jeruel.
From the Latin
Tomorrow you shall go down against them: for they will come up by the ascent named Sis, and you shall find them at the head of the torrent, which is over against the wilderness of Jeruel.
Simplified
Tomorrow march down to face them. You will see them coming up the pass at Ziz—you'll find them at the end of the valley in front of the desert of Jeruel.
Go down against them tomorrow: see, they are coming up by the slope of Ziz; at the end of the valley, before the waste land of Jeruel, you will come face to face with them.
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 in this verse, with 13 out of 14 words matched in their respective texts. This shows a strong consistency in the transmission of the message across these traditions.
מָחָר֙ רְד֣וּ עֲלֵיהֶ֔ם הִנָּ֥ם עֹלִ֖ים בְּמַעֲלֵ֣ה הַצִּ֑יץ וּמְצָאתֶ֤ם אֹתָם֙ בְּס֣וֹף הַנַּ֔חַל פְּנֵ֖י מִדְבַּ֥ר יְרוּאֵֽל׃
13 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Chronicles 20:16
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.
מָחָר (machar) means 'tomorrow' or 'in the future.' It is often used adverbially to refer to the day following the present day or to future time. The word is derived from a root meaning 'deferred.' All entries consistently emphasize its use in relation to time.
מָחָר 52 n.m. used oft. as adv., to-morrow, in time to come
to-morrow (the day following the present day)
= in future time
base
H4279 מָחָר used oft. as adv., to-morrow, in time to come . to-morrow (the day following the present day)
. = in future time
4279 machar maw-khar'
probably from 309; properly, deferred, i.e. the morrow;
usually (adverbially) tomorrow; indefinitely,
hereafter:--time to come, tomorrow.
see HEBREW for 0309
מָחָר (ma.char) — tomorrow.
1) tomorrow, in time to come, in the future
1a) tomorrow (as the day following the present day)
1b) in future time
N-ms — Noun common · masculine singular absoluteHNcmsa
too-mor'-o.
See MORROW.
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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 | Suff — Preposition · suffixHR/Sp3mp
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part | Suff — Particle · suffixHTj/Sp3mp
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
מַעֲלֶה (ma`aleh) refers to an ascent or elevation, such as a hill or stairs. It can denote both a physical incline and a figurative rise in status or priority. The term is derived from a root meaning to go up, and is used in contexts like the ascent of a mountain or a passageway.
מַעֲלֶה 19 n.m. ascent
ascent of hill or mt.; מ׳ עַקְרַבִּים = Scorpion-pass, on S. border of Pal.
of stairs; to a wall
base
H4608 מַעֲלֶה ascent
4608 ma`aleh mah-al-eh'
from 5927; an elevation, i.e. (concretely) acclivity or
platform; abstractly (the relation or state) a rise or
(figuratively) priority:--ascent, before, chiefest, cliff,
that goeth up, going up, hill, mounting up, stairs.
see HEBREW for 05927
מַעֲלֶה (ma.a.leh) — ascent.
ascent, incline
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צִיץ (tsits) refers to a bloom or flower and is also the name of a location in Palestine, specifically Ziz, which is mentioned in 2 Chronicles 20:16. The word is closely related to another term, H6731, indicating a connection in meaning.
צִיץ n.pr.loc. in 2 Ch 20:16;
ref
H6732 צִיץ
6732 Tsiyts tseets
the same as 6731; bloom; Tsits, a place in Palestine:--Ziz.
see HEBREW for 06731
צִיץ (tsits) — Ziz.
§ Ziz = "flower"
a pass going from the shores of the Dead Sea to the wilderness of Judah near Tekoa
Art | N-proper — Particle · noun properHTd/Npl
Ziz
Projecting; a flower, a cleft or pass, probably that near En-gedi, which leads up from the Dead Sea (2 Chr. 20:16) in the direction of Tekoa; now Tell Hasasah.
(the projection), The cliff of, the pass by which the horde of Moabites, Ammonites and Mehunim made their way up from the shores of the Dead Sea to the wilderness of Judah near Tekoa. (2 Chronicles 20:16) only; comp. 2Chr 20:20 It was the pass of Ain Jidy --the very same route which is taken by the Arabs in their marauding expeditions at the present day.
flower; branch; a lock of hair
→ A pass in the territory of the tribe of Judah 2Ch 20:16
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
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)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
סוֹף (soph) means 'end' or 'conclusion.' It is derived from the root word corresponding to Strong's H5486. The entries note its use in both Hebrew and Aramaic, with the Aramaic equivalent also being סוֹף.
H5490 סוֹף
5490 cowph sofe
from 5486; a termination:--conclusion, end, hinder
participle
see HEBREW for 05486
סוֹף (soph) — end.
end, conclusion
Aramaic equivalent: soph (סוֹף "end" H5491)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — Noun common · masculine plural constructHNcmpc
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…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְרוּאֵל (Yruw'el) refers to a place in Palestine, specifically in the wilderness of southern Judah. The name means 'founded of God' or 'taught by God.' It appears in 2 Chronicles 20:16, though its exact location is not clearly identified.
יְרוּאֵל (founded of Ēl) n.pr.loc. 2 Ch 20:16, not identified, prob. part of wilderness of Judah, near Ziz
ref
H3385 יְרוּאֵל
3385 Yruw'el yer-oo-ale'
from 3384 and 410; founded of God; Jeruel, a place in
Palestine:--Jeruel.
see HEBREW for 03384
see HEBREW for 0410
יְרוּאֵל (ye.ru.el) — Jeruel.
§ Jeruel = "taught by God"
a place in the wilderness of southern Judah
N-proper — Noun properHNpl
je-roo'-el, jer'-oo-el (yeru'el, "founded by El"): Jahaziel prophesied that King Jehoshaphat should meet the hordes of Moabites and Ammonites, after they had come up by the "ascent of Ziz," "at the end of the valley (i.e. wady), before the wilderness of Jeruel" (2Ch 20:16). The particular part of the wilderness intended, is unknown. Cheyne (Encyclopedia Biblica) thinks this may be an error for the Jezreel of Judah, mentioned in Jos 15:56, etc.
See JEZREEL.
Jeruel
Founded by God, a “desert” on the ascent from the valley of the Dead Sea towards Jerusalem. It lay beyond the wilderness of Tekoa, in the direction of Engedi (2 Chr. 20:16, 20). It corresponds with the tract of country now called el-Hasasah.
(founded by God), The wilderness of, the place in which Jehoshaphat was informed by Jahaziel the Levite that he should encounter the hordes of Ammon, Moab and the Mehunims. (2 Chronicles 20:16) The name has not been met with.
fear, or vision of God