2 Chronicles 29:4 — Word Study
WLCוַיָּבֵ֥א אֶת־ הַכֹּהֲנִ֖ים וְאֶת־ הַלְוִיִּ֑ם וַיַּֽאַסְפֵ֖ם לִרְח֥וֹב הַמִּזְרָֽח׃
BSAThen he brought inbôwʼ▸ [summoned, gathered] the priestskôhên [those who serve God, spiritual leaders] and LevitesLêvîyîy [descendants of Levi, temple servants] and gathered themʼâçaph▸ [assembled, brought together] in the squarerᵉchôb [street, plaza, public area] on the east sidemizrâch [direction of sunrise, facing the rising sun]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֵ֥א | and he brought | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַכֹּהֲנִ֖ים | the priests | Particle, noun common masculine plural absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַלְוִיִּ֑ם | the Levites | Particle, noun gentilic masculine plural absolute |
| וַיַּֽאַסְפֵ֖ם | and he gathered them | Verb qal sequential imperfect third person masculine singular, suffix |
| לִרְח֥וֹב | to [the] open place of | Preposition, noun common feminine singular construct |
| הַמִּזְרָֽח׃ | the east | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he brought in the priests and Levites and gathered them in the square on the east side. |
| KJV | And he brought in the priests and the Levites, and gathered them together into the east street, |
| ASV | And he brought in the priests and the Levites, and gathered them together into the broad place on the east, |
| YLT | and bringeth in the priests and the Levites, and gathereth them to the broad place to the east. |
| WEB | He brought in the priests and the Levites and gathered them together into the wide place on the east, |
| BBE | And he sent for the priests and the Levites, and got them together in the wide place on the east side, |
Where they part company is וַיַּֽאַסְפֵ֖ם — see How Translations Differ.
The main action is presented first, followed by details about the subjects and the location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 29:4
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 — Hezekiah Restores Temple Worshipgenerated
2 Chronicles 29:4 describes how King Hezekiah took the initiative to bring the priests and Levites together in a public square. This gathering was part of his efforts to restore temple worship and ensure that the people of Judah returned to proper practices in serving God. This action reflects the king's commitment to spiritual renewal, as he sought to purify the temple and the worship practices that had been neglected.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 32:6 | Hezekiah appointed military commanders over the people and gathered the people in the square of the city gate. Then he encouraged them, saying, |
| 2 | Nehemiah 3:29 | Next to them, Zadok son of Immer made repairs opposite his house, and next to him, Shemaiah son of Shecaniah, the guard of the East Gate, made repairs. |
| 3 | Jeremiah 19:2 | and go out to the Valley of Ben-hinnom near the entrance of the Potsherd Gate. Proclaim there the words I speak to you, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — וַיָּבֵ֥א, vai.ya.Ve'generated
The verb בּוֹא (bo) means to come or go in, with a broad application including entering and bringing in. In this context, it indicates Hezekiah's action of bringing the priests and Levites into the square, emphasizing his role in initiating the gathering.
The Hiphil form indicates causation, meaning Hezekiah caused the priests and Levites to come together, highlighting his leadership and authority in restoring worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַיָּבֵ֥א, he brought, governs the entire verse, with two phrases following: the first introduces the subjects (the priests and Levites), and the second describes the location (the square on the east side). This structure emphasizes the action of bringing and gathering.
The syntax places the verb first, indicating the importance of Hezekiah's action in the context of the narrative, as he initiates the gathering for a significant purpose.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּבֵ֥א as εἰσήγαγεν (eisēgagen), meaning 'he brought in.' This choice aligns closely with the Hebrew meaning, emphasizing the act of bringing the priests and Levites into the public space.
The Greek term used for וַיַּֽאַסְפֵ֖ם is αὐτοὺς (autous), which translates as 'them.' This reflects a straightforward rendering of the gathering action without additional interpretive nuance.
In plain words — the whole versegenerated
2 Chronicles 29:4 shows how King Hezekiah brought the priests and Levites together in a public square. This gathering was part of his efforts to restore worship in the temple, emphasizing his leadership in renewing the spiritual life of the people of Judah.
Frequently Asked Questionsgenerated
Hezekiah gathered them to restore proper worship practices in the temple and to lead the people of Judah back to serving God faithfully.
To bring them in signifies Hezekiah's initiative to assemble spiritual leaders for the purpose of renewing worship and ensuring the temple was properly attended to.
The square on the east side likely symbolizes a place of visibility and openness, where the community could gather and witness the restoration of worship.
This verse illustrates Hezekiah's proactive approach to leadership, as he takes the necessary steps to restore worship and gather the spiritual leaders of his community.
Reflection Questionsgenerated
- What steps can I take to restore proper worship in my own life?
- How can I support spiritual leaders in my community as Hezekiah did?
- In what ways do public gatherings enhance our worship experience?
- How can I be more proactive in my faith, like Hezekiah was in restoring worship?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Chronicles 29:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he brought in the priests and Levites,.... The persons that officiated in the service of the temple: and gathered them together into the east street; which led to the eastern gate of the temple.
Read John Gill on 2 Chronicles 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he brought in the priests and the Levites, and gathered them together into the east street, The east street - the court of the priests, which fronted the eastern gate of the temple.
Read Robert Jamieson on 2 Chronicles 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich was before the eastern gate of the temple.
Read Matthew Poole on 2 Chronicles 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 29:4 And he brought in the priests and the Levites, and gathered them together into the east street,Ver. 4. The east street.] Which was before the east gate of the temple.
Read John Trapp on 2 Chronicles 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Brought in.—Caused to come.The east Street.—The eastern square or open space of the East. (Comp. Ezra 10:9; Nehemiah 8:1; Nehemiah 8:3; Nehemiah 8:16.) The place of meeting was probably an open area in front of the eastern gate of the sacred enclosure.
Read Charles John Ellicott on 2 Chronicles 29 →CambridgeThe Cambridge Bible for Schools and Colleges4. into the east street] R.V. into the broad place on the east. The place meant was part of the Temple area; cp. Ezra 10:9, “the broad place before the house of God” (R.V.).
Read Cambridge on 2 Chronicles 29 →Albert Barnes1798–1870Barnes' Notes on the BibleThe east street - Rather, some open space before the eastern gate of the outer temple court is intended.
Read Albert Barnes on 2 Chronicles 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Into the east street — Probably the same as “the street of the house of God,” (Ezra 10:9,) the broad open place before the temple, either in the outer court, or on the east of it.
Read Daniel Denison Whedon on 2 Chronicles 29 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then he brought in the priests and Levites and gathered them in the square on the east side.
He brought in the priests and the Levites and gathered them together into the wide place on the east,
Then he brought in the priests and Levites and gathered them in the square on the east side.
He brought in the priests and Levites and assembled them in the square on the east side.
Tyndale line
And he brought in the priests and the Levites, and gathered them together into the east street,
And he brought in the priests and the Levites, and gathered them together into the broad place on the east,
And he brought in the priests and the Levites, and gathered them together into the broad place on the east,
And he brought in the priests and the Levites, and assembled them in the east street,
And he brought in the Priests and the Leuites, and gathered them into the East streete,
Strictly literal
And he brought in the priests and the Levites, and gathered them into the open place eastward;
and bringeth in the priests and the Levites, and gathereth them to the broad place to the east.
and brings in the priests and the Levites, and gathers them to the broad place to the east.
And he brought in the priests and the Levites, and gathered them together into the open place at the east;
He brought in the priests and the Levites, and gathered them together into the courtyard on the east side.
From the Latin
And he brought the priests and the Levites, and assembled them in the east street.
Simplified
He summoned the priests and the Levites, and had them gather on the square to the east.
And he sent for the priests and the Levites, and got them together in the wide place on the east side,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "Then he brought in the priests and Levites and gathered them in the square on the east side." The Septuagint closely matches this text, with 7 of the 8 words corresponding, although the word order and articles are adjusted to fit Greek syntax. There are no significant differences in meaning between these two witnesses for this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this specific verse, so the agreement between the Masoretic Text and the Septuagint is noteworthy.
וַיָּבֵ֥א אֶת־ הַכֹּהֲנִ֖ים וְאֶת־ הַלְוִיִּ֑ם וַיַּֽאַסְפֵ֖ם לִרְח֥וֹב הַמִּזְרָֽח׃
7 of the 8 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 29:4
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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)
HC/To — Conjunction · particleHC/To
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3mp
רְחוֹב (re.chov) refers to a broad open place or plaza, often translated as street. It is derived from the root meaning width and encompasses areas like avenues or public spaces. The entries consistently emphasize its meaning related to open areas, with no significant disagreement noted among the lexicons.
רְחוֹב n.f. broad open place, plaza
base
H7339 רְחוֹב broad open place, plaza
7339 rchob rekh-obe'
or rchowb {rekh-obe'}; from 7337; a width, i.e. (concretely)
avenue or area:--broad place (way), street. See also 1050.
see HEBREW for 07337
see HEBREW for 01050
רְחוֹב (re.chov) — street/plaza.
broad or open place or plaza
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
מִזְרָח (mizrach) means 'place of sunrise' or simply 'east.' It is derived from the root meaning 'to rise' and refers to the direction of the sunrise. The entries consistently highlight its use to denote the east, both as a cardinal direction and in relation to the rising sun.
מִזְרָח n.[m.] place of sunrise, east
base
H4217 מִזְרָח place of sunrise, east
4217 mizrach miz-rawkh'
from 2224; sunrise, i.e. the east:--east (side, -ward),
(sun-)rising (of the sun).
see HEBREW for 02224
מִזְרָח (miz.rach) — East (Gate).
This name means place of sunrise, east
מִזְרָח (miz.rach) — east.
1) place of sunrise, east
1a) sunrise, east (with 'sun')
1b) the east (without 'sun')
1b1) to or toward the place of sunrise
1b2) to the east, eastward
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
East
(1.) The orient (mizrah); the rising of the sun. Thus “the east country” is the country lying to the east of Syria, the Elymais (Zech. 8:7).
(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 “eastward” is literally “unto the land of kedem;” i.e., the lands…
The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)
The Hebrews, in speaking of the different quarters of the heaven, always suppose the face to be turned towards the east. Hence "before," or "forwards," means the east; "behind" is the west; the right-hand is south, and the left hand, north. Besides the ordinary meanings of the word east, Jos 4:19; Ps 103:12, the Jews often used it to designate a large region lying northeast and southeast of Palestine, including Syria and Arabia near at hand, and Babylonia, Assyria, Armenia, etc., with the whole region from the Caspian sea to the Arabian gulf, Ge 29:1; Nu 23:7; Jud 6:3; 7:12; 8:10. The wise men who visited the infant…