2 Chronicles 25:18 — Word Study
WLCוַיִּשְׁלַ֞ח יוֹאָ֣שׁ מֶֽלֶךְ־ יִשְׂרָאֵ֗ל אֶל־ אֲמַצְיָ֣הוּ מֶֽלֶךְ־ יְהוּדָה֮ לֵאמֹר֒ הַח֜וֹחַ אֲשֶׁ֣ר בַּלְּבָנ֗וֹן שָׁ֠לַח אֶל־ הָאֶ֜רֶז אֲשֶׁ֤ר בַּלְּבָנוֹן֙ לֵאמֹ֔ר תְּנָֽה־ אֶת־ בִּתְּךָ֥ לִבְנִ֖י לְאִשָּׁ֑ה וַֽתַּעֲבֹ֞ר חַיַּ֤ת הַשָּׂדֶה֙ אֲשֶׁ֣ר בַּלְּבָנ֔וֹן וַתִּרְמֹ֖ס אֶת־ הַחֽוֹחַ׃
BSABut JehoashYôwʼâsh kingmelek [ruler, monarch] of IsraelYisrâʼêl repliedshâlach▸ toʼêl AmaziahʼĂmatsyâh kingmelek [monarch, sovereign] of JudahYᵉhûwdâh A thistlechôwach [prickly plant, unwanted growth] in LebanonLᵉbânôwn sentshâlach■ a message toʼêl a cedarʼerez [strong, majestic tree] in LebanonLᵉbânôwn sayingʼâmar Givenâthan your daughterbath [female child, descendant] to my sonbên [male child, descendant] in marriageʼishshâh [union, covenant] Then a wildsâdeh beastchay [ferocious animal, untamed creature] in LebanonLᵉbânôwn came alongʻâbar▸ and trampledrâmaç▸ [crushed, oppressed] the thistlechôwach
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֞ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| יוֹאָ֣שׁ | Joash | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֗ל | Israel | Noun proper |
| אֶל־ | to | Preposition |
| אֲמַצְיָ֣הוּ | Amaziah | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| יְהוּדָה֮ | Judah | Noun proper |
| לֵאמֹר֒ | saying | Preposition, verb qal infinitive construct common |
| הַח֜וֹחַ | the thornbush | Particle, noun common masculine singular absolute |
| אֲשֶׁ֣ר | which | Particle |
| בַּלְּבָנ֗וֹן | [was] in Lebanon | Preposition, noun proper |
| שָׁ֠לַח | it sent | Verb, Qal, perfect third person masculine singular |
| אֶל־ | to | Preposition |
| הָאֶ֜רֶז | the cedar | Particle, noun common masculine singular absolute |
| אֲשֶׁ֤ר | which | Particle |
| בַּלְּבָנוֹן֙ | [was] in Lebanon | Preposition, noun proper |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| תְּנָֽה־ | give ! | Verb qal imperative second person masculine singular, suffix |
| אֶת־ | the object marker | Particle |
| בִּתְּךָ֥ | daughter your | Noun common feminine singular construct, suffix |
| לִבְנִ֖י | to son my | Preposition, noun common masculine singular construct, suffix |
| לְאִשָּׁ֑ה | to a wife | Preposition, noun common feminine singular absolute |
| וַֽתַּעֲבֹ֞ר | and it passed by | Verb, Qal, sequential imperfect third person feminine singular |
| חַיַּ֤ת | [the] animal of | Noun common, feminine singular construct |
| הַשָּׂדֶה֙ | the field | Particle, noun common masculine singular absolute |
| אֲשֶׁ֣ר | which | Particle |
| בַּלְּבָנ֔וֹן | [was] in Lebanon | Preposition, noun proper |
| וַתִּרְמֹ֖ס | and it trampled | Verb, Qal, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| הַחֽוֹחַ׃ | the thornbush | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Jehoash king of Israel replied to Amaziah king of Judah: “A thistle in Lebanon sent a message to a cedar in Lebanon, saying, ‘Give your daughter to my son in marriage.’ Then a wild beast in Lebanon came along and trampled the thistle. |
| KJV | And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle. |
| ASV | And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trod down the thistle. |
| YLT | 'Come, we look one another in the face.' And Joash king of Israel sendeth unto Amaziah king of Judah, saying, 'The thorn that [is] in Lebanon hath sent unto the cedar that [is] in Lebanon, saying, Give thy daughter to my son for a wife; and pass by doth a beast of the field that [is] in Lebanon, and treadeth down the thorn. |
| WEB | Joash king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as his wife. Then a wild animal that was in Lebanon passed by and trampled down the thistle. |
| BBE | And Joash, king of Israel, sent to Amaziah, king of Judah, saying, The thorn-tree in Lebanon sent to the cedar in Lebanon, saying, Give your daughter to my son for a wife: and a beast from the woodland in Lebanon went by, crushing the thorn under his feet. |
Where they part company is שָׁלַח — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses that elaborate on the metaphor and its consequences.
5 commentators on this verse
Gill, Trapp, Ellicott, AdamClarke & more — read them ›
clause
verbשָׁלַח
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 25:18
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 — The Exchange Between Kingsgenerated
2 Chronicles 25:18 captures a moment of tension between Jehoash of Israel and Amaziah of Judah. Jehoash uses a metaphor involving a thistle and a cedar to illustrate the futility of Amaziah's ambitions. This exchange highlights the political dynamics and rivalries of the time, reflecting on the nature of power and pride as Amaziah seeks to confront Israel after his victory over Edom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 9:8–15 | One day the trees set out to anoint a king for themselves. They said to the olive tree, ‘Reign over us.’ |
| 2 | 1 Kings 4:33 | He spoke of trees, from the cedar in Lebanon to the hyssop growing in the wall, and he taught about animals, birds, reptiles, and fish. |
| 3 | Psalm 80:13 | The boar from the forest ravages it, and the creatures of the field feed upon it. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שָׁלַח, vai.yish.Lachgenerated
The verb שָׁלַח (shalach) means 'to send' and encompasses a variety of applications, such as sending away, stretching out, or letting go. In this verse, it describes Jehoash sending a message, emphasizing communication and intent.
The parsing as a sequential imperfect third person masculine singular indicates that Jehoash actively engaged in sending a message, which is a key action in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses sent for שָׁלַח.
Sentence Structuregenerated
The main verb is שָׁלַח, he sent, which governs the entire clause. The structure includes a noun phrase for the subject (Jehoash), followed by a prepositional phrase indicating the recipient (Amaziah), and then a metaphorical clause describing the thistle and cedar.
The Hebrew word order places emphasis on the action of sending, followed by the metaphor that illustrates Jehoash's point, effectively contrasting the strength of the cedar with the weakness of the thistle.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח as ἀπέστειλεν, which also means 'sent'. This choice reflects a direct correspondence with the Hebrew, maintaining the same action.
The translation choice indicates a consistent understanding of the act of sending, aligning closely with the original Hebrew intent.
In plain words — the whole versegenerated
2 Chronicles 25:18 shows Jehoash, king of Israel, responding to Amaziah, king of Judah, with a metaphor about a thistle asking a cedar for a marriage alliance. This highlights the disparity in power and status between the two kings, as a wild beast tramples the thistle, symbolizing the consequences of pride.
Frequently Asked Questionsgenerated
The thistle symbolizes something weak or insignificant, contrasting with the strength of the cedar.
Jehoash uses the metaphor to illustrate the futility of Amaziah's ambitions and to downplay his threat.
The wild beast represents the overwhelming power that can crush the weak, reinforcing Jehoash's point about Amaziah's vulnerability.
The exchange highlights the rivalry and tensions between Israel and Judah, showcasing the pride and ambitions of their respective kings.
Reflection Questionsgenerated
- What can we learn about pride from Jehoash's metaphor?
- How does the imagery of the thistle and cedar apply to our own lives?
- In what ways do we see power dynamics at play in our relationships today?
- How can we respond to challenges with humility rather than pride?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 2 Chronicles 25:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 18 [See comments on 2 Chronicles 25:17]
Read John Gill on 2 Chronicles 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 25:18 And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that [was] in Lebanon sent to the cedar that [was] in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that [was] in Lebanon, and trode down the thistle. Ver. 18-20, &c., to the end of the chapter.
Read John Trapp on 2 Chronicles 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) And Joash king of Israel.—This verse is the same as 2 Kings 14:9. (See Notes there.)
Read Charles John Ellicott on 2 Chronicles 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The thistle that was in Lebanon] See the explanation of this 2Kg 14:9. After reciting this fable, the Targum adds, "Thus hast thou done in the time thou didst send unto me, and didst lead up from the house of Israel a hundred thousand strong warriors for a hundred talents of silver: and after they were sent, thou didst not permit them to go with thee to war, but didst send them back, greatly enraged, so that they spread themselves over the country; and having cut off three thousand, they brought back much spoil."
Read AdamClarke on 2 Chronicles 25 →CambridgeThe Cambridge Bible for Schools and Colleges18. the thistle] R.V. mg., thorn; cp. Proverbs 26:9 (same Heb. word).
Read Cambridge on 2 Chronicles 25 →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
But Jehoash king of Israel replied to Amaziah king of Judah: “A thistle in Lebanon sent a message to a cedar in Lebanon, saying, ‘Give your daughter to my son in marriage.’ Then a wild beast in Lebanon came along and trampled the thistle.
Joash king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as his wife. Then a wild animal that was in Lebanon passed by and trampled down the thistle.
But Jehoash king of Israel replied to Amaziah king of Judah: “A thistle in Lebanon sent a message to a cedar in Lebanon, saying, ‘Give your daughter to my son in marriage.’ Then a wild beast in Lebanon came along and trampled the thistle.
King Joash of Israel sent this message back to King Amaziah of Judah, “A thorn bush in Lebanon sent this message to a cedar in Lebanon, ‘Give your daughter to my son as a wife.’ Then a wild animal of Lebanon came by and trampled down the thorn bush.
Tyndale line
And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.
And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trod down the thistle.
And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon; and trode down the thistle.
And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son for a wife: and there passed by a wild beast that was in Lebanon, and trod down the thistle.
But Ioash King of Israel sent to Amaziah King of Iudah, saying, The thistle that is in Lebanon, sent to the cedar that is in Lebanon, saying, Giue thy daughter to my sonne to wife: and the wilde beast that was in Lebanon went and trode downe the thistle.
Strictly literal
And Joash king of Israel sent to Amaziah king of Judah, saying, The thorn-bush that is in Lebanon sent to the cedar that is in Lebanon, saying, Give thy daughter to my son as wife; and there passed by the wild beast that is in Lebanon, and trode down the thorn-bush.
'Come, we look one another in the face.' And Joash king of Israel sendeth unto Amaziah king of Judah, saying, 'The thorn that [is] in Lebanon hath sent unto the cedar that [is] in Lebanon, saying, Give thy daughter to my son for a wife; and pass by doth a beast of the field that [is] in Lebanon, and treadeth down the thorn.
“Come, we look one another in the face.” And Joash king of Israel sends to Amaziah king of Judah, saying, “The thorn that [is] in Lebanon has sent to the cedar that [is] in Lebanon, saying, Give your daughter to my son for a wife; and a beast of the field that [is] in Lebanon passes by and treads down the thorn.
And Joash the king of Israel sent to Amazyahu the king of Judah, saying, The thorn-bush that was in the Lebanon sent to the cedar that was in the Lebanon, saying, Give thy daughter to my son for wife. And there passed along the wild beasts that were in the Lebanon, and trod down the thorn-bush.
But Jehoash the king of Israel sent messengers back to Amaziah king of Judah, saying, “A thistle that was in Lebanon sent a message to a cedar in Lebanon, saying, 'Give your daughter to my son for a wife,' but a wild beast in Lebanon walked by and trampled down the thistle.
From the Latin
But he sent back the messengers, saying: The thistle that is in Libanus, sent to the cedar in Libanus, saying: Give thy daughter to my son to wife: and behold the beasts that were in the wood of Libanus passed by, and trod down the thistle.
Simplified
Joash, king of Israel, replied to Amaziah, king of Judah, “A thistle on Lebanon sent a message to a cedar on Lebanon, saying, ‘Give your daughter to my son for a wife,’ but a wild animal of Lebanon passed by and trampled down the thistle.
And Joash, king of Israel, sent to Amaziah, king of Judah, saying, The thorn-tree in Lebanon sent to the cedar in Lebanon, saying, Give your daughter to my son for a wife: and a beast from the woodland in Lebanon went by, crushing the thorn under his feet.
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 their wording, with 29 of the 31 words matched. This close correspondence suggests a strong preservation of the original message across these texts.
וַיִּשְׁלַ֞ח יוֹאָ֣שׁ מֶֽלֶךְ־ יִשְׂרָאֵ֗ל אֶל־ אֲמַצְיָ֣הוּ מֶֽלֶךְ־ יְהוּדָה֮ לֵאמֹר֒ הַח֜וֹחַ אֲשֶׁ֣ר בַּלְּבָנ֗וֹן שָׁ֠לַח אֶל־ הָאֶ֜רֶז אֲשֶׁ֤ר בַּלְּבָנוֹן֙ לֵאמֹ֔ר תְּנָֽה־ אֶת־ בִּתְּךָ֥ לִבְנִ֖י לְאִשָּׁ֑ה וַֽתַּעֲבֹ֞ר חַיַּ֤ת הַשָּׂדֶה֙ אֲשֶׁ֣ר בַּלְּבָנ֔וֹן וַתִּרְמֹ֖ס אֶת־ הַחֽוֹחַ׃
29 of the 31 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 25:18
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word יוֹאָשׁ (*yo'ash*) refers to Joash, a name associated with several figures in the Old Testament. It is derived from a root meaning 'given by the Lord.' Notably, it identifies the 8th king of Judah, the 12th king of Israel, and the father of Gideon, among others. The entries consistently highlight these connections without significant disagreement.
יְהוֹאָשׁ, יוֹאָשׁ n.pr.m. (י׳ is strong)
king of Judah, son of Ahaziah
king of Israel, son of Jehoahaz
father of Gideon
a prince of Ahab’s house
one of David’s heroes
a Judaite prince
base
H3101 יְהוֹאָשׁ, יוֹאָשׁ
3101 Yow'ash yo-awsh'
or Yoash (2 Chron. 24:1) {yo-awsh'}; a form of 3060; Joash,
the name of six Israelites:--Joash.
see HEBREW for 03060
יוֹאָשׁ (yo.ash) — Joash.
A man living before Israel's Monarchy, first mentioned at Jdg.6.11;
father of: Gideon (H1439)
§ Joash = "given by the Lord"
1) son of king Ahaziah and the 8th king of Judah
2) son of king Jehoahaz and the 12th king of the northern kingdom of Israel
3) father of Gideon
4) a son of king Ahab
5) a descendant of Shelah the son of Judah; either the son of Shelah or the son of Jokim
6) son of Shemaah of Gibeah who resorted to David at Ziklag
יוֹאָשׁ (yo.ash) — Joash.
A man of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.22.26;
son of: Ahab (H0256);
brother of: Ahaziah (H0274), Joram (H3141H) and Athaliah (H6271)
§ Joash = "given by the Lord"
1) son of king Ahaziah and the 8th king of Judah
2) son of king Jehoahaz and the 12th king of the northern kingdom of Israel
3) father of Gideon
4) a son of king Ahab
N-proper — Noun proper masculineHNpm
Joash
Whom Jehovah bestowed. (1.) A contracted form of Jehoash, the father of Gideon (Judg. 6:11, 29; 8:13, 29, 32).
(2.) One of the Benjamite archers who joined David at Ziklag (1 Chr. 12:3).
(3.) One of King Ahab’s sons (1 Kings 22:26).
(4.) King of Judah (2 Kings 11:2; 12:19, 20). (See JEHOASH [1].)
(5.) King of Israel (2 Kings 13:9, 12, 13, 25). (See JEHOASH [2].)
(6.) 1 Chr. 7:8.
(7.) One who had charge of the royal stores of oil under David and Solomon (1 Chr. 27:28).
(to whom Jehovah hastens, i.e. to help), contracted from JEHOASH. Son of Ahaziah king of Judah (B.C. 884), and the only one of his children who escaped the murderous hand of Athaliah. After his father’s sister Jehoshabeath, the wife of Jehoiada the high priest, had stolen him from among the king’s sons, he was hidden for six years in the chambers of the temple. In the seventh year of his age and of his concealment, a successful revolution, conducted by Jehoiada, placed him on the throne of his ancestors, and freed the country from the tyranny and idolatries of Athaliah. For at least twenty-three years, while Jehoiada lived, his reign was very prosperous; but after the death of Jehoiada, Joash fell into the hands of bad advisers, at whose suggestion he revived the worship of Baal and Ashtaroth. When he was rebuked for this by Zechariah, the son of Jehoiada, Joash caused him to be stoned…
who despairs or burns
1. Son of Becher 1Ch 7:8
2. Keeper of the stores of oil 1Ch 27:28
3. Father of Gideon Jud 6:11,29,31; 7:14; 8:13,29-32
5. Also called JEHOASH
→ (Son of Ahaziah and king of Judah)
Saved from his grandmother by Jehosheba, his aunt, and hidden for six years 2Ki 11:1-3; 2Ch 22:11,12
Anointed king by the priest, Jehoiada 2Ki 11:12-21; 2Ch 23
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word אֲמַצְיָ֫הוּ (*Amatsyah*) means 'Jehovah is mighty' and refers to several individuals, primarily a king of Judah who was the son of Joash and father of Azariah. The entries note that he is mentioned in contexts related to the Divided Monarchy, including roles as a priest and a Levite singer. There is no significant disagreement among the lexicons regarding its meanings or references.
אֲמַצְיָ֫הוּ, אֲמַצְיָה n.pr.m. (י׳ has been mighty).
king of Jud., son of Joash, father of Azariah
a Sineonite
id., a Levite
priest of Bethel, under Jerob. II
base
H558 אֲמַצְיָ֫הוּ, אֲמַצְיָה
558 'Amatsyah am-ats-yaw'
or mAmatsyahuw {am-ats-yaw'-hoo}; from 553 and 3050; strength
of Jah; Amatsjah, the name of four Israelites:--Amaziah.
see HEBREW for 0553
see HEBREW for 03050
אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.12.21;
son of: Joash (H3101I) and Jehoaddan (H3086); married to Jecoliah (H3203);
father of: Uzziah (H5818)
§ Amaziah = "Jehovah is mighty"
1) a king of Judah, son Joash, father of Azariah
2) a priest of Bethel under Jeroboam II
3) father of Joshah, of the tribe of Simeon
4) a Levite tabernacle singer in David's day
אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.
A man of the tribe of Simeon(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.34;
father of: Joshah (H3144)
§ Amaziah = "Jehovah is mighty"
1) a king of Judah, son Joash, father of Azariah
2) a priest of Bethel under Jeroboam II
3) father of Joshah, of the tribe of Simeon
4) a Levite tabernacle singer in David's day
אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.
N-proper — Noun proper masculineHNpm
am-a-zi'-a ('amatsyah, 'amatsyahu, "Yahweh is mighty"; 2Ki 14:1-20; 2Ch 25). Son of Jehoash, and tenth king of Judah. Amaziah had a peaceable accession at the age of 25. A depleted treasury, a despoiled palace and temple, and a discouraged people were among the consequences of his father's war with Hazael, king of Syria. When settled on the throne, Amaziah brought to justice the men who had assassinated his father. Amaziah verbal citation of De 24:16 in 2Ki 14:6, forbidding the punishment of children for a father's offense, shows that the laws of this book were then known, and were recognized as authoritative, and, in theory, as governing the nation. His accession may be dated circa 812 (some put later).
1. The Edomite War:
Amaziah
Strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the descendants of Ethan the Merarite (1 Chr. 6:45).
(2.) The son and successor of Joash, and eighth king of the separate kingdom of Judah (2 Kings 14:1-4). He began his reign by punishing the murderers of his father (5-7; 2 Chr. 25:3-5). He was the first to employ a mercenary army of 100,000 Israelite soldiers, which he did in his attempt to bring the Edomites again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded by a prophet of the Lord to send back the mercenaries, which he did (2 Chr. 25:7-10, 13), much to their annoyance. His obedience to…
(the strength of the Lord). Son of Joash, and eighth king of Judah, reigned B.C. 837-809. He succeeded to the throne at the age of 25, on the murder of his father, and punished the murderers. In order to restore his kingdom to the greatness of Jehoshaphat’s days, he made war on the Edomites, defeated them in the Valley of Salt, south of the Dead Sea, and took their capital, Selah or Petra, to which he gave the name of Jokteel, i.e. "God-subdued." Flushed with his success, he challenged Joash king of Israel to battle, but was completely defeated, and himself was taken prisoner and conveyed by Joash to Jerusalem, which opened its gates to the conqueror. Amaziah lived 15 years after the death of Joash; and in the 29th year of his reign was murdered by conspirators at Lachish, whither he had retired from Jerusalem for safety. (2 Chronicles…
1. Eighth king of Judah, son of Joash, began to reign B. C. 835, and reigned twenty-nine years in Jerusalem. He did well in the sight of the Lord, but not with a perfect heart. Having established himself in his throne and slain the murderers of his father, he mustered a host of 300,000 men of Judah, and hired 100,000 men of Israel, for a war upon Edom. These hired forces he reluctantly dismissed at the command of God, who gave him the victory without their aid. But this did not prevent him from carrying home with him the idols of Edom, and setting them up to be his gods. For this defiance of Jehovah, he was threatened with destruction by a prophet of the Lord; and soon after, went headlong into war with Israel, in which he was defeated and humbled. Fifteen years after, he was slain by conspirators, after flying to Lachish to escape them,
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
חוֹחַ (chowach) refers to a thorny plant, such as a brier or bramble, and can also denote a hook or fetter. The word is built from a root meaning to pierce, suggesting its association with thorns. It is linked to the concept of a thicket through a related term. There is a slight variation in emphasis across entries, with some focusing more on the plant aspect and others on the hook or fetter.
חוֹחַ n.m. 1. brier, bramble. 2. hook, ring, fetter
base
H2336 חוֹחַ 1. brier, bramble. 2. hook, ring, fetter
2336 chowach kho'-akh
from an unused root apparently meaning to pierce; a thorn; by
analogy, a ring for the nose:--bramble, thistle, thorn.
חוֹחַ (cho.ach) — thistle.
1) thorn, brier, bramble, thornbush, thicket
2) hook, ring, fetter
Also means: cha.vach (חָוָח "thicket" H2337)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
לְבָנוֹן (le.van.on) refers to Lebanon, a mountain range in Palestine known for its whiteness, likely due to its snow-capped peaks. The term is derived from a root meaning 'white' and is associated with various geographical features, including valleys and houses in the region. It appears in contexts describing the northern border of Israel.
לְבָנוֹן 71 n.pr.mont. Lebanon
base
H3844 לְבָנוֹן Lebanon
3844 Lbanown leb-aw-nohn'
from 3825; (the) white mountain (from its snow); Lebanon, a
mountain range in Palestine:--Lebanon.
see HEBREW for 03825
לְבָנוֹן (le.va.non) — Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Mount) Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Valley of) Lebanon.
Combined with biq.ah (בִּקְעָה " Valley" H1237I)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (House of the Forest of) Lebanon.
Combined with ba.yit (בַּ֫יִת "House" H1004K)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
Prep | N-proper — Preposition · noun properHRd/Npl
leb'-a-non (lebanon; Septuagint Libanos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Libanus):
1. Name:
Derived from the root labhen, "to be white," probably from the snow which covers its summits the greater part of the year. "White mountains" are found in almost every country. The light color of the upper limestone may, however, form a sufficient reason for the name. In prose the article is usually connected with the name. In poetry it is more often without the article. In the Septuagint, however, the article is generally present both in prose and poetry.
2. General Description:
The Lebanon range proper borders the east coast of the Mediterranean, for a distance of 100 miles, running North-Northeast and South-Southwest from the mouth of the Litany river, the classic Leontes (which enters the sea a little North of Tyre), to the mouth of the Eleuthurus (Nahr el-Kebir), a few miles North of…
Lebanon
White, “the white mountain of Syria,” is the loftiest and most celebrated mountain range in Syria. It is a branch running southward from the Caucasus, and at its lower end forking into two parallel ranges, the eastern or Anti-Lebanon, and the western or Lebanon proper. They enclose a long valley (Josh. 11:17) of from 5 to 8 miles in width, called by Roman writers Coele-Syria, now called el-Buka’a, “the valley,” a prolongation of the valley of the Jordan.
Lebanon proper, Jebel es-Sharki, commences at its southern extremity in the gorge of the Leontes, the ancient Litany, and extends north-east, parallel to the Mediterranean coast, as far as the river Eleutherus, at the plain of Emesa, “the entering of Hamath” (Num. 34:8;
a mountain range in the north of Palestine. The name Lebanon signifies white, and was applied either on account of snow which, during a great part of the year, cover its whole summit, or on account of the white color of its limestone cliffs and peaks. It is the "white mountain" --the Mont Blane of Palestine. Lebanon is represented in Scripture as lying upon the northern border of the land of Israel. (1:7; 11:24; Joshua 1:4) Two distinct ranges bear this name. They run in parallel lines from southwest to northeast for about 90 geographical miles, enclosing between them a long, fertile valley from five to eight miles wide, anciently called Coele-Syria . The western range is the "Libanus" of the old geographers and the Lebanon of Scripture. The eastern range was called "Anti-Libanus" by geographers, and "Lebanon toward the sunrising" by…
White, a long chain of mountains on the north of Palestine, so named from the whitish limestone of which they are composed and in part perhaps from their snowy whiteness in winter. It consists of two main ridges running northeast and southwest, nearly parallel with each other and with the coast of the Mediterranean. See view in SIDON. The western ridge was called Libanus by the Greeks, and the eastern AntiLibanus. Between them lies a long valley called Coele-Syria, that is, Hollow Syria, and the "valley of Lebanon," Jos 11:17, at present Bukkah. It opens towards the north, but is exceedingly narrow towards the south, where the river Litany, anciently Orontes, issues form the valley and flows west to the sea, north of Tyre. The western ridge is generally higher than the eastern, and several of its peaks are thought to be towards…
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word אֶ֫רֶז (*erez*) means 'cedar' and refers to the cedar tree, its timber, and its use in building and purification. It is derived from a root indicating the tenacity of its roots. The entries consistently highlight its significance in construction and ritual practices.
אֶ֫רֶז n.m. cedar
cedar-tree
cedar-timber, cedar-wood for building
cedar-wood used in purification
base
H730 אֶ֫רֶז cedar
730 'erez eh-rez'
from 729; a cedar tree (from the tenacity of its
roots):--cedar (tree).
see HEBREW for 0729
אֶ֫רֶז (e.rez) — cedar.
1) cedar
1a) cedar tree
1b) cedar timber, cedar wood (in building)
1c) cedar wood (in purifications)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se'-dar, se'-der ('erez, from Hebrew root meaning "to be firm"; kedros): The 'erez was in almost all the Old Testament references the true cedar, Cedrus libani, but the name may have been applied in a loose way to allied trees, such as junipers and pines. In Nu 24:6--"as cedar-trees beside the waters"--the reference must, as is most probable, be purely poetical (see ALOES) or the 'arazim must signify some other kind of tree which flourishes beside water.
1. Cedar for Ritual Cleansing:
Cedar is twice mentioned as a substance for ritual cleansing. In Le 14:4 the cleansed leper was sprinkled with the blood of a "clean bird" into which had been put "cedar- wood, and scarlet, and hyssop." In Nu 19:6 "cedar-wood, and hyssop, and…
Cedar
(Heb. e’rez, Gr. kedros, Lat. cedrus), a tree very frequently mentioned in Scripture. It was stately (Ezek. 31:3-5), long-branched (Ps. 80:10; 92:12; Ezek. 31:6-9), odoriferous (Cant. 4:11; Hos. 14:6), durable, and therefore much used for boards, pillars, and ceilings (1 Kings 6:9, 10; 7:2; Jer. 22:14), for masts (Ezek. 27:5), and for carved images (Isa. 44:14).
The Hebrew word erez , invariably rendered "cedar" by the Authorized Version, stands for that tree in most of the passages where the word occurs. While the word is sometimes used in a wider sense, (Leviticus 14:6) for evergreen cone-bearing trees, generally the cedar of Lebanon (Cedrus libani) is intended. (1 Kings 7:2; 10:27; Psalms 92:12; Solomon 5:15; Isaiah 2:13; Ezekiel 31:3-6) The wood is of a reddish color, of bitter taste and aromatic odor, offensive to insects, and very durable. The cedar is a type of the Christian, being evergreen, beautiful, aromatic, wide spreading, slow growing, long lived, and having many uses. As far as is at present known, the cedar of…
A noble evergreen-tree greatly celebrated in the Scriptures, Ps 92:12 Eze 31:3-6. These trees are remarkably thick and tall; some among them are from thirty-five to forty feet in girth, and ninety feet in height. The cedar-tree shoots out branches at ten of twelve feet from the ground, large and almost horizontal; its leaves are an inch long, slender and straight, growing in tufts. The tree bears a small cone, like that of the pine. This celebrated tree is not peculiar to mount Lebanon, but grows also upon mounts Amanus and Taurus in Asia Minor, and in other parts of the Levant, but does not elsewhere reach the size and height of those on Lebanon. It has also been cultivated in the gardens of Europe; two venerable individuals of this species exist at Chiswick in England; and…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
לְבָנוֹן (le.van.on) refers to Lebanon, a mountain range in Palestine known for its whiteness, likely due to its snow-capped peaks. The term is derived from a root meaning 'white' and is associated with various geographical features, including valleys and houses in the region. It appears in contexts describing the northern border of Israel.
לְבָנוֹן 71 n.pr.mont. Lebanon
base
H3844 לְבָנוֹן Lebanon
3844 Lbanown leb-aw-nohn'
from 3825; (the) white mountain (from its snow); Lebanon, a
mountain range in Palestine:--Lebanon.
see HEBREW for 03825
לְבָנוֹן (le.va.non) — Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Mount) Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Valley of) Lebanon.
Combined with biq.ah (בִּקְעָה " Valley" H1237I)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (House of the Forest of) Lebanon.
Combined with ba.yit (בַּ֫יִת "House" H1004K)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
Prep | N-proper — Preposition · noun properHRd/Npl
leb'-a-non (lebanon; Septuagint Libanos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Libanus):
1. Name:
Derived from the root labhen, "to be white," probably from the snow which covers its summits the greater part of the year. "White mountains" are found in almost every country. The light color of the upper limestone may, however, form a sufficient reason for the name. In prose the article is usually connected with the name. In poetry it is more often without the article. In the Septuagint, however, the article is generally present both in prose and poetry.
2. General Description:
The Lebanon range proper borders the east coast of the Mediterranean, for a distance of 100 miles, running North-Northeast and South-Southwest from the mouth of the Litany river, the classic Leontes (which enters the sea a little North of Tyre), to the mouth of the Eleuthurus (Nahr el-Kebir), a few miles North of…
Lebanon
White, “the white mountain of Syria,” is the loftiest and most celebrated mountain range in Syria. It is a branch running southward from the Caucasus, and at its lower end forking into two parallel ranges, the eastern or Anti-Lebanon, and the western or Lebanon proper. They enclose a long valley (Josh. 11:17) of from 5 to 8 miles in width, called by Roman writers Coele-Syria, now called el-Buka’a, “the valley,” a prolongation of the valley of the Jordan.
Lebanon proper, Jebel es-Sharki, commences at its southern extremity in the gorge of the Leontes, the ancient Litany, and extends north-east, parallel to the Mediterranean coast, as far as the river Eleutherus, at the plain of Emesa, “the entering of Hamath” (Num. 34:8;
a mountain range in the north of Palestine. The name Lebanon signifies white, and was applied either on account of snow which, during a great part of the year, cover its whole summit, or on account of the white color of its limestone cliffs and peaks. It is the "white mountain" --the Mont Blane of Palestine. Lebanon is represented in Scripture as lying upon the northern border of the land of Israel. (1:7; 11:24; Joshua 1:4) Two distinct ranges bear this name. They run in parallel lines from southwest to northeast for about 90 geographical miles, enclosing between them a long, fertile valley from five to eight miles wide, anciently called Coele-Syria . The western range is the "Libanus" of the old geographers and the Lebanon of Scripture. The eastern range was called "Anti-Libanus" by geographers, and "Lebanon toward the sunrising" by…
White, a long chain of mountains on the north of Palestine, so named from the whitish limestone of which they are composed and in part perhaps from their snowy whiteness in winter. It consists of two main ridges running northeast and southwest, nearly parallel with each other and with the coast of the Mediterranean. See view in SIDON. The western ridge was called Libanus by the Greeks, and the eastern AntiLibanus. Between them lies a long valley called Coele-Syria, that is, Hollow Syria, and the "valley of Lebanon," Jos 11:17, at present Bukkah. It opens towards the north, but is exceedingly narrow towards the south, where the river Litany, anciently Orontes, issues form the valley and flows west to the sea, north of Tyre. The western ridge is generally higher than the eastern, and several of its peaks are thought to be towards…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
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…
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
לְבָנוֹן (le.van.on) refers to Lebanon, a mountain range in Palestine known for its whiteness, likely due to its snow-capped peaks. The term is derived from a root meaning 'white' and is associated with various geographical features, including valleys and houses in the region. It appears in contexts describing the northern border of Israel.
לְבָנוֹן 71 n.pr.mont. Lebanon
base
H3844 לְבָנוֹן Lebanon
3844 Lbanown leb-aw-nohn'
from 3825; (the) white mountain (from its snow); Lebanon, a
mountain range in Palestine:--Lebanon.
see HEBREW for 03825
לְבָנוֹן (le.va.non) — Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Mount) Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Valley of) Lebanon.
Combined with biq.ah (בִּקְעָה " Valley" H1237I)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (House of the Forest of) Lebanon.
Combined with ba.yit (בַּ֫יִת "House" H1004K)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
Prep | N-proper — Preposition · noun properHRd/Npl
leb'-a-non (lebanon; Septuagint Libanos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Libanus):
1. Name:
Derived from the root labhen, "to be white," probably from the snow which covers its summits the greater part of the year. "White mountains" are found in almost every country. The light color of the upper limestone may, however, form a sufficient reason for the name. In prose the article is usually connected with the name. In poetry it is more often without the article. In the Septuagint, however, the article is generally present both in prose and poetry.
2. General Description:
The Lebanon range proper borders the east coast of the Mediterranean, for a distance of 100 miles, running North-Northeast and South-Southwest from the mouth of the Litany river, the classic Leontes (which enters the sea a little North of Tyre), to the mouth of the Eleuthurus (Nahr el-Kebir), a few miles North of…
Lebanon
White, “the white mountain of Syria,” is the loftiest and most celebrated mountain range in Syria. It is a branch running southward from the Caucasus, and at its lower end forking into two parallel ranges, the eastern or Anti-Lebanon, and the western or Lebanon proper. They enclose a long valley (Josh. 11:17) of from 5 to 8 miles in width, called by Roman writers Coele-Syria, now called el-Buka’a, “the valley,” a prolongation of the valley of the Jordan.
Lebanon proper, Jebel es-Sharki, commences at its southern extremity in the gorge of the Leontes, the ancient Litany, and extends north-east, parallel to the Mediterranean coast, as far as the river Eleutherus, at the plain of Emesa, “the entering of Hamath” (Num. 34:8;
a mountain range in the north of Palestine. The name Lebanon signifies white, and was applied either on account of snow which, during a great part of the year, cover its whole summit, or on account of the white color of its limestone cliffs and peaks. It is the "white mountain" --the Mont Blane of Palestine. Lebanon is represented in Scripture as lying upon the northern border of the land of Israel. (1:7; 11:24; Joshua 1:4) Two distinct ranges bear this name. They run in parallel lines from southwest to northeast for about 90 geographical miles, enclosing between them a long, fertile valley from five to eight miles wide, anciently called Coele-Syria . The western range is the "Libanus" of the old geographers and the Lebanon of Scripture. The eastern range was called "Anti-Libanus" by geographers, and "Lebanon toward the sunrising" by…
White, a long chain of mountains on the north of Palestine, so named from the whitish limestone of which they are composed and in part perhaps from their snowy whiteness in winter. It consists of two main ridges running northeast and southwest, nearly parallel with each other and with the coast of the Mediterranean. See view in SIDON. The western ridge was called Libanus by the Greeks, and the eastern AntiLibanus. Between them lies a long valley called Coele-Syria, that is, Hollow Syria, and the "valley of Lebanon," Jos 11:17, at present Bukkah. It opens towards the north, but is exceedingly narrow towards the south, where the river Litany, anciently Orontes, issues form the valley and flows west to the sea, north of Tyre. The western ridge is generally higher than the eastern, and several of its peaks are thought to be towards…
רָמַס (ramas) is a Hebrew verb meaning to trample or tread upon. It is a primitive root that conveys the action of stepping heavily, often in a way that implies oppression or force. The verb appears in both the Qal form, indicating active tramping, and the Niphal form, suggesting a passive state of being trampled.
רָמַס vb. trample
Qal trample
Niph. be trampled
base
H7429 רָמַס trample
7429 ramac raw-mas'
a primitive root; to tread upon (as a potter, in walking or
abusively):--oppressor, stamp upon, trample (under feet),
tread (down, upon).
רָמַס (ra.mas) — to trample.
1) to trample
1a) (Qal)
1a1) to trample
1a2) trampler (participle)
1b) (Niphal) to be trampled
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
חוֹחַ (chowach) refers to a thorny plant, such as a brier or bramble, and can also denote a hook or fetter. The word is built from a root meaning to pierce, suggesting its association with thorns. It is linked to the concept of a thicket through a related term. There is a slight variation in emphasis across entries, with some focusing more on the plant aspect and others on the hook or fetter.
חוֹחַ n.m. 1. brier, bramble. 2. hook, ring, fetter
base
H2336 חוֹחַ 1. brier, bramble. 2. hook, ring, fetter
2336 chowach kho'-akh
from an unused root apparently meaning to pierce; a thorn; by
analogy, a ring for the nose:--bramble, thistle, thorn.
חוֹחַ (cho.ach) — thistle.
1) thorn, brier, bramble, thornbush, thicket
2) hook, ring, fetter
Also means: cha.vach (חָוָח "thicket" H2337)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa