2 Chronicles 20:30 — Word Study
WLCוַתִּשְׁקֹ֖ט מַלְכ֣וּת יְהוֹשָׁפָ֑ט וַיָּ֧נַֽח ל֦וֹ אֱלֹהָ֖יו מִסָּבִֽיב׃ פ
BSAThen Jehoshaphat’sYᵉhôwshâphâṭ kingdommalkûwth [royal authority] was at peaceshâqaṭ▸ [quiet, still] for his Godʼĕlôhîym [Elohim, the supreme Lord] had given him restnûwach▸ [a state of tranquility, settlement] on every sideçâbîyb [around, surrounding him, from all directions]
| Greek | English | Parsing |
|---|---|---|
| וַתִּשְׁקֹ֖ט | and it was at peace | Verb, Qal, sequential imperfect third person feminine singular |
| מַלְכ֣וּת | [the] kingdom of | Noun common, feminine singular construct |
| יְהוֹשָׁפָ֑ט | Jehoshaphat | Noun proper masculine |
| וַיָּ֧נַֽח | and he had given rest | Verb, Hiphil, sequential imperfect third person masculine singular |
| ל֦וֹ | to him | Preposition, suffix |
| אֱלֹהָ֖יו | God his | Noun common masculine plural construct, suffix |
| מִסָּבִֽיב׃ פ | from round about | Preposition, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Jehoshaphat’s kingdom was at peace, for his God had given him rest on every side. |
| KJV | So the realm of Jehoshaphat was quiet: for his God gave him rest round about. |
| ASV | So the realm of Jehoshaphat was quiet; for his God gave him rest round about. |
| YLT | and the kingdom of Jehoshaphat is quiet, and his God giveth rest to him round about. |
| WEB | So the realm of Jehoshaphat was quiet, for his God gave him rest all around. |
| BBE | So the kingdom of Jehoshaphat was quiet, for the Lord gave him rest on every side. |
Where they part company is in the rendering of שָׁקַט — see How Translations Differ.
The main clause presents the state of peace, supported by a reason and an extent of that peace.
4 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשָׁקַט
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 20:30
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Reign of Jehoshaphatgenerated
2 Chronicles 20:30 describes a time of peace for Jehoshaphat’s kingdom, highlighting the divine favor that led to tranquility. Following a significant military victory, the fear of God fell upon surrounding nations, ensuring that Jehoshaphat would not face threats during his reign. This peace is attributed to God’s provision of rest, reflecting the stability and security that comes from divine support.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 14:6–7 | Because the land was at peace, Asa built fortified cities in Judah. In those days no one made war with him, because the LORD had given him rest. |
| 2 | 2 Chronicles 15:15 | And all Judah rejoiced over the oath, for they had sworn it with all their heart. They had sought Him earnestly, and He was found by them. So the LORD gave them rest on every side. |
| 3 | Joshua 23:1 | A long time after the LORD had given Israel rest from all the enemies around them, when Joshua was old and well along in years, |
| 4 | 2 Samuel 7:1 | After the king had settled into his palace and the LORD had given him rest from all his enemies around him, |
| 5 | Job 34:29 | But when He remains silent, who can condemn Him? When He hides His face, who can see Him? Yet He watches over both man and nation, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שָׁקַט, va.tish.Kotgenerated
The verb שָׁקַט (shaqat) means to be quiet or at peace, suggesting a state of tranquility. The parsing as a sequential imperfect third person feminine singular indicates that the subject, Jehoshaphat’s kingdom, was experiencing this peace actively.
This word encompasses various meanings, including rest and inactivity. It conveys a sense of calm, akin to the stillness after a storm, as seen in Psalm 107:30. The Hiphil form can also imply causing quietness, emphasizing the role of God in establishing peace.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses at peace for שָׁקַט.
Sentence Structuregenerated
The main verb is תִּשְׁקֹ֖ט (it was at peace), governing the subject מַלְכ֣וּת (kingdom). The structure indicates that the kingdom's state of peace is the focus of the sentence.
The second verb, יָּ֧נַֽח (he had given rest), connects the peace of the kingdom directly to God's action, showing the relationship between divine favor and the state of the kingdom.
Septuagint Backgroundgenerated
The Septuagint translates שָׁקַט as εἰρήνευσεν, which conveys a similar meaning of establishing peace. This choice reflects a direct correlation between the Hebrew concept of peace and the Greek understanding of tranquility.
This translation emphasizes the divine action in granting peace, paralleling the Hebrew text's focus on God's role in providing rest.
In plain words — the whole versegenerated
2 Chronicles 20:30 tells us that Jehoshaphat’s kingdom was peaceful because God had given him rest from all sides. This verse highlights the tranquility that comes from divine favor and support.
Frequently Asked Questionsgenerated
It signifies a time of stability and security for Judah, free from external threats, attributed to God's blessing.
God provided rest by ensuring that neighboring kingdoms feared Him, preventing conflict during Jehoshaphat's reign.
Peace represents not just the absence of conflict but also a state of well-being and divine favor over Jehoshaphat's rule.
It follows a significant victory where God intervened on behalf of Judah, reinforcing the theme of divine support throughout Jehoshaphat's kingship.
Reflection Questionsgenerated
- In what areas of my life do I seek God's peace and rest?
- How can I recognize and appreciate the times when God has provided me with tranquility?
- What steps can I take to foster a peaceful environment in my community or family?
- How does understanding God's role in providing peace change my perspective on challenges I face?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 2 Chronicles 20:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo the realm of Jehoshaphat was quiet,.... Both within and without; they were at peace among themselves, and none from abroad dared to molest them: for his God gave him rest round about; from all his
Read John Gill on 2 Chronicles 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for
Read Robert Jamieson on 2 Chronicles 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 20:30 So the realm of Jehoshaphat was quiet: for his God gave him rest round about.Ver. 30. For his God gave him rest.] "It is a righteous thing with God to recompense tribulation to them that trouble his: and to them who are troubled, rest," if not afore, yet at least "when the Lord Jesus shall be revealed from heaven," &c.
Read John Trapp on 2 Chronicles 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) So the realm of Jehoshaphat.—The same is said of Asa’s kingdom (2 Chronicles 14:5-6; 2 Chronicles 15:15). (Comp. the similar notices in Judges of the rest which followed upon the overthrow of a national enemy, e.g., Judges 3:30.)
Read Charles John Ellicott 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
Then Jehoshaphat’s kingdom was at peace, for his God had given him rest on every side.
So the realm of Jehoshaphat was quiet, for his God gave him rest all around.
Then Jehoshaphat’s kingdom was at peace, for his God had given him rest on every side.
Jehoshaphat’s kingdom enjoyed peace; his God made him secure on every side.
Tyndale line
So the realm of Jehoshaphat was quiet: for his God gave him rest round about.
So the realm of Jehoshaphat was quiet; for his God gave him rest round about.
So the realm of Jehoshaphat was quiet: for his God gave him rest round about.
So the realm of Jehoshaphat was quiet: for his God gave him rest on all sides.
So the kingdom of Iehoshaphat was quiet, and his God gaue him rest on euery side.
Strictly literal
And the realm of Jehoshaphat was quiet; and his God gave him rest round about.
and the kingdom of Jehoshaphat is quiet, and his God giveth rest to him round about.
and the kingdom of Jehoshaphat is quiet, and his God gives rest to him all around.
So the kingdom of Jehoshaphat had repose, and his God gave him rest all round about.
So Jehoshaphat's kingdom was quiet, for his God gave him peace all around him.
From the Latin
And the kingdom of Josaphat was quiet, and God gave him peace round about.
Simplified
Jehoshaphat and his kingdom were at peace, for God gave him rest—there were no attacks from any direction.
So the kingdom of Jehoshaphat was quiet, for the Lord gave him rest on every side.
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 on the wording of 2 Chronicles 20:30, with all seven words matched in the Septuagint. This consistency indicates a strong preservation of the original meaning across these texts.
וַתִּשְׁקֹ֖ט מַלְכ֣וּת יְהוֹשָׁפָ֑ט וַיָּ֧נַֽח ל֦וֹ אֱלֹהָ֖יו מִסָּבִֽיב׃ פ
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 20:30
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.
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
N-fs — Noun common · feminine singular constructHNcfsc
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 יְהוֹשָׁפָט (*Yhowshaphat*) means 'Jehovah has judged.' It refers to several individuals, including a king of Judah, a chronicler, and a priest during the time of David, as well as a valley near Jerusalem associated with ultimate judgment. The entries note that Jehoshaphat was a significant king known for his piety and prosperity.
יְהוֹשָׁפָט, יוֹשָׁפָט n.pr.m. (י׳ hath judged)
king of Judah, son of Asa
father of Jehu king of Israel
chronicler under David & Solomon, son of Ahilud
one of Sol.’s 12 officers who provided victuals for the royal household
one of David’s heroes
a priest & trumpeter in David’s time
in n.pr.loc., symbolical name of a valley near Jerusalem, place of ultimate judgment.
base
H3092 יְהוֹשָׁפָט, יוֹשָׁפָט
3092 Yhowshaphat yeh-ho-shaw-fawt'
from 3068 and 8199; Jehovah-judged; Jehoshaphat, the name of
six Israelites; also of a valley near Jerusalem:--Jehoshaphat.
Compare 3146.
see HEBREW for 03068
see HEBREW for 08199
see HEBREW for 03146
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.16;
son of: Ahilud (H0286);
brother of: Baana (H1195)
§ Jehoshaphat = "Jehovah has judged"
1) son of king Asa and himself king of Judah for 25 years; one of the best, most pious, and prosperous kings of Judah
2) son of Nimshi and father of king Jehu of the northern kingdom of Israel
3) son of Ahilud and chronicler under David and Solomon
4) son of Paruah and one of the 12 commissary officers under Solomon
5) a priest and trumpeter in the time of David
6) symbolical name of a valley near Jerusalem which is the place of ultimate judgment; maybe the deep ravine which separates Jerusalem from the Mount of Olives through which the Kidron flowed
יְהוֹשָׁפָט (ye.ho.sha.phat) — Jehoshaphat.
A man living at the time of United Monarchy, only mentioned at 1Ki.4.17;
N-proper — Noun proper masculineHNpm
Jehoshaphat
Jehovah-judged. (1.) One of David’s body-guard (1 Chr. 11:43).
(2.) One of the priests who accompanied the removal of the ark to Jerusalem (1 Chr. 15:24).
(3.) Son of Ahilud, “recorder” or annalist under David and Solomon (2 Sam. 8:16), a state officer of high rank, chancellor or vizier of the kingdom.
(4.) Solomon’s purveyor in Issachar (1 Kings 4:17).
(5.) The son and successor of Asa, king of Judah. After fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set himself to cleanse the land of idolatry (1 Kings 22:43). In the third year of his…
(whom Jehovah judges.) King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in (1 Kings 15:24; 2 Kings 8:16) or in a continuous narrative in (2 Chronicles 17:1; 2 Chronicles 21:3) He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon. At first he strengthened himself against Israel; but soon afterward the two Hebrew kings formed an alliance. In his own kingdom Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and…
A pious king of Judah, the son and successor of Asa. He began to reign at the age of thirty-five, about the year 914 B. C., and reigned twenty-five years. His history is found in 1Ki 15:24 22:1-53 2Ch 17:1-20:37. He was distinguished by his zeal for true religion, and his firm trust in God. He thoroughly cleansed the land from idolatry, restored the divine ordinances, and provided for the religious instruction of the people. His government was highly prospered at home and abroad. The great error of his life was an entangling alliance with the wicked Ahab, whose infamous daughter Athaliah early began to afflict the kingdom of Judah, of which she was afterwards the queen. Jehoshaphat was beguiled by Ahab into an unsuccessful war with the Syrians, but soon resumed his labors in…
the Lord is judge
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.