2 Chronicles 5:3 — Word Study
WLCוַיִּקָּהֲל֧וּ אֶל־ הַמֶּ֛לֶךְ כָּל־ אִ֥ישׁ יִשְׂרָאֵ֖ל בֶּחָ֑ג ה֖וּא הַחֹ֥דֶשׁ הַשְּׁבִעִֽי׃
BSASo allkôl [every single one] the menʼîysh [individuals, males] of IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] came togetherqâhal▸ [assembled, gathered] to the kingmelek [towards, in the direction of, the ruler, monarch] at the feastchag [during, in the time of, festival, celebration, a time of harvest] in the seventhshᵉbîyʻîy [occurred during, took place in] monthchôdesh [a period of time, a lunar cycle]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקָּהֲל֧וּ | and they assembled | Verb, Niphal, sequential imperfect third person masculine plural |
| אֶל־ | to | Preposition |
| הַמֶּ֛לֶךְ | the king | Particle, noun common masculine singular absolute |
| כָּל־ | every | Noun common, masculine singular construct |
| אִ֥ישׁ | person of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| בֶּחָ֑ג | at the festival | Preposition, noun common masculine singular absolute |
| ה֖וּא | it | Pronoun |
| הַחֹ֥דֶשׁ | [was] the month | Particle, noun common masculine singular absolute |
| הַשְּׁבִעִֽי׃ | seventh | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So all the men of Israel came together to the king at the feast in the seventh month. |
| KJV | Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month. |
| ASV | And all the men of Israel assembled themselves unto the king at the feast, which was in the seventh month. |
| YLT | And assembled unto the king are all the men of Israel in the feast — it [is] the seventh month; |
| WEB | So all the men of Israel assembled themselves to the king at the feast, which was in the seventh month. |
| BBE | And all the men of Israel came together to the king at the feast in the seventh month. |
Where they part company is in minor stylistic choices, but the core meaning remains intact across versions.
The structure features one main clause with additional phrases providing context about direction and timing.



4 commentators on this verse
Jamieson, Trapp, AdamClarke, Cambridge & more — read them ›
clause
subjectהוּא
verbקָהַל
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 5:3
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 Assembly at the Feastgenerated
2 Chronicles 5:3 describes a significant moment when all the men of Israel came together to the king during a feast in the seventh month. This gathering reflects the unity of the Israelites as they participated in a religious celebration, marking a time of worship and community. The assembly is part of the larger narrative of Solomon's dedication of the temple, emphasizing the importance of worship and the presence of God among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 8:2 | And all the men of Israel came together to King Solomon at the feast in the seventh month, the month of Ethanim. |
| 2 | 2 Chronicles 7:8–10 | So at that time Solomon and all Israel with him—a very great assembly of people from Lebo-hamath to the Brook of Egypt—kept the feast for seven days. |
| 3 | Leviticus 23:34–36 | “Speak to the Israelites and say, ‘On the fifteenth day of the seventh month the Feast of Tabernacles to the LORD begins, and it continues for seven days. |
| 4 | 1 Kings 8:2 | And all the men of Israel came together to King Solomon at the feast in the seventh month, the month of Ethanim. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — קָהַל, vai.yi.ka.ha.Lugenerated
The verb קָהַל (qahal) means to assemble or gather, often for a specific purpose such as worship or communal activities. It is derived from a root that emphasizes the act of convocation, indicating a formal gathering of people.
In this verse, the Niphal form indicates a passive or reflexive action, suggesting that the men of Israel were called together for a significant event. The assembly serves as a collective act of devotion and unity among the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'So all the men of Israel came together to the king at the feast in the seventh month.' This wording is consistent across translations, including the KJV, ASV, and WEB.
Sentence Structuregenerated
The main verb וַיִּקָּהֲל֧וּ (vai.yi.ka.ha.Lu) governs the sentence, indicating that the men of Israel assembled. The structure includes a prepositional phrase indicating direction towards the king and a noun phrase specifying who gathered.
The word order emphasizes the assembly ('all the men of Israel') as the subject, followed by the action of gathering, which highlights the collective nature of the event.
Septuagint Backgroundgenerated
The Septuagint translates קָהַל as ἐχεκκλησιάσθησαν, which carries a similar meaning of assembly. This choice reflects the translators' understanding of the gathering as a formal and significant event.
The Greek term suggests a focus on the act of being called together, aligning with the Hebrew intent of convening for a purpose.
In plain words — the whole versegenerated
2 Chronicles 5:3 tells us that all the men of Israel gathered to the king during a festival in the seventh month. This gathering highlights the importance of community and worship in Israel's religious life.
Frequently Asked Questionsgenerated
It signifies unity and collective worship among the Israelites, emphasizing their commitment to their king and their faith.
The seventh month corresponds to important festivals in the Hebrew calendar, marking times of celebration and remembrance.
The king represents authority and leadership, guiding the people in their religious observance and communal activities.
This gathering is part of the larger context of Solomon's dedication of the temple, where the presence of God is central to the worship of Israel.
Reflection Questionsgenerated
- What does it mean for us today to gather as a community in worship?
- How can we reflect the unity seen in this assembly in our own lives?
- What are some ways we can honor our leaders in our communities?
- How does understanding the significance of the seventh month enhance our appreciation of this event?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 2 Chronicles 5:3 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month. In the feast which was in the seventh month.
Read Robert Jamieson on 2 Chronicles 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 5:3 Wherefore all the men of Israel assembled themselves unto the king in the feast which [was] in the seventh month.Ver. 3. In the seventh month.] Called Ethanim: haply from the many festivals therein observed. And Solomon fitly taketh that time for the dedication of the temple.
Read John Trapp on 2 Chronicles 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The feast] "That is, the feast of tabernacles, which was held in the seventh month." - Targum. See 1Kg 8:2.
Read AdamClarke on 2 Chronicles 5 →
CambridgeThe Cambridge Bible for Schools and Colleges3. the feast] i.e. the Feast of Tabernacles. in the seventh month] In 1 Kings the name of the month is given as Ethanim, but this word was perhaps obsolete when the Chronicler wrote; at any rate we know that in post-biblical times the seventh month was called Tisri.
Read Cambridge on 2 Chronicles 5 →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
So all the men of Israel came together to the king at the feast in the seventh month.
So all the men of Israel assembled themselves to the king at the feast, which was in the seventh month.
So all the men of Israel came together to the king at the feast in the seventh month.
All the men of Israel assembled before the king during the festival in the seventh month.
Tyndale line
Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month.
And all the men of Israel assembled themselves unto the king at the feast, which was in the seventh month.
And all the men of Israel assembled themselves unto the king at the feast, which was in the seventh month.
Wherefore all the men of Israel assembled themselves to the king in the feast which was in the seventh month.
And all ye men of Israel assembled vnto the King at the feast: it was in ye seuenth moneth.
Strictly literal
And all the men of Israel assembled themselves to the king at the feast, that of the seventh month.
And assembled unto the king are all the men of Israel in the feast — it [is] the seventh month;
And all the men of Israel are assembled to the king in the celebration—it [is] the seventh month;
And all the men of Israel assembled themselves unto the king at the feast which is [in] the seventh month.
All the men of Israel assembled before the king at the feast, which was in the seventh month.
From the Latin
And all the men of Israel came to the king in the solemn day of the seventh month.
Simplified
So all the Israelites gathered to be with the king at the feast which is in the seventh month.
And all the men of Israel came together to the king at the feast in the seventh month.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all ten words matched. This consistency indicates a shared understanding of the assembly's significance in both Hebrew and Greek traditions.
וַיִּקָּהֲל֧וּ אֶל־ הַמֶּ֛לֶךְ כָּל־ אִ֥ישׁ יִשְׂרָאֵ֖ל בֶּחָ֑ג ה֖וּא הַחֹ֥דֶשׁ הַשְּׁבִעִֽי׃
10 of the 10 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 5:3
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.
קָהַל (qahal) is a verb meaning to assemble or gather, often for religious or political purposes. It can denote both the act of gathering together and the summoning of an assembly, particularly in contexts of war or judgment. The term is derived from a root that emphasizes the idea of convocation.
[קָהַל] vb. denom. assemble as a קָהָל
Niph. assemble as a קָהָל
Hiph. summon an assembly
base
H6950 קָהַל vb. denom. assemble as a קָהָל
6950 qahal 'kaw-hal'
a primitive root; to convoke:--assemble (selves) (together),
gather (selves) (together).
קָהַל (qa.hal) — to gather.
1) to assemble, gather
1a) (Niphal) to assemble
1a1) for religious reasons
1a2) for political reasons
1b) (Hiphil) to summon an assembly
1b1) for war, judgment
1b2) for religious purposes
Also means: qa.lah (קָלַהּ "to gather" H7035)
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
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)
HR — PrepositionHR
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
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.
חַג (chag) refers to a festival or feast, often associated with a gathering or pilgrimage. It can denote both a celebratory occasion and the sacrifices made during such festivals. The term is linked to the root word for a solemn feast day or sacrifice, indicating its significance in religious contexts.
חַג n.m. festival-gathering, feast, pilgrim-feast
feast
festival sacrifice
base
H2282 חַג festival-gathering, feast, pilgrim-feast
2282 chag khag
or chag {khawg}; from 2287; a festival, or a victim
therefor:--(solemn) feast (day), sacrifice, solemnity.
see HEBREW for 02287
חַג (chag) — feast.
1) festival, feast, festival-gathering, pilgrim-feast
1a) feast
1b) festival sacrifice
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fes'-ti-val.
See FEASTS AND FASTS.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.
Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…
From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…
The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…
שְׁבִיעִי (shbiy`iy) is an ordinal adjective meaning 'seventh.' It has masculine and feminine forms, שְׁבִיעִי for masculine and שְׁבִיעִית for feminine. The word is derived from the root meaning associated with the number seven, covering its use as a numerical order.
שְׁבִיעִי m. שְׁבִיעִית f. 97 adj.num.ord. seventh
base
H7637 שְׁבִיעִי m. שְׁבִיעִית f. adj. num. ord. seventh
7637 shbiy`iy sheb-ee-ee'
or shbi iy {sheb-ee-ee'}; ordinal from 7657;
seventh:--seventh (time).
see HEBREW for 07657
שְׁבִיעִי (she.vi.i) — seventh.
1) seventh
1a) ordinal number
Art | Adj — ParticleHTd/Aomsa
