2 Kings 18:17 — Word Study
WLCוַיִּשְׁלַ֣ח מֶֽלֶךְ־ אַשּׁ֡וּר אֶת־ תַּרְתָּ֥ן וְאֶת־ רַב־ סָרִ֣יס׀ וְאֶת־ רַב־ שָׁקֵ֨ה מִן־ לָכִ֜ישׁ אֶל־ הַמֶּ֧לֶךְ חִזְקִיָּ֛הוּ בְּחֵ֥יל כָּבֵ֖ד יְרוּשָׁלִָ֑ם וַֽיַּעֲלוּ֙ וַיָּבֹ֣אוּ יְרוּשָׁלִַ֔ם וַיַּעֲל֣וּ וַיָּבֹ֗אוּ וַיַּֽעַמְדוּ֙ בִּתְעָלַת֙ הַבְּרֵכָ֣ה הָֽעֶלְיוֹנָ֔ה אֲשֶׁ֕ר בִּמְסִלַּ֖ת שְׂדֵ֥ה כוֹבֵֽס׃
BSANevertheless, the kingmelek [ruler, monarch] of AssyriaʼAshshûwr [Asshur, a powerful nation] sentshâlach▸ [dispatched, commissioned] the TartanTartân [commander-in-chief, high-ranking officer] the RabsarisRab-Çârîyç [chief eunuch, high-ranking official] and the RabshakehRabshâqêh [chief cupbearer, royal advisor] along with a great armykâbêd [large, numerous] frommin LachishLâkîysh [a city in Palestine, south of Jerusalem] toʼêl Kingmelek HezekiahChizqîyâh [a righteous king, a servant of God] at JerusalemYᵉrûwshâlaim [the city of peace, the capital of Judah] They advanced upʻâlâh▸ [marched, approached] to JerusalemYᵉrûwshâlaim and stationed themselvesʻâmad▸ [encamped, positioned] by the aqueducttᵉʻâlâh [conduit, water channel] of the upperʻelyôwn [high, elevated] poolbᵉrêkâh on the roadmᵉçillâh [highway, path] to the Launderer’skâbaç [fuller's, washer's] Fieldsâdeh [open land, cultivated area]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֣ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| אַשּׁ֡וּר | Assyria | Noun proper |
| אֶת־ | the object marker | Particle |
| תַּרְתָּ֥ן | [the] commander in chief | Noun |
| וְאֶת־ | and the object marker | Conjunction, particle |
| רַב־ | [the] chief | Noun common, masculine singular construct |
| סָרִ֣יס׀ | court-official | Noun common, masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| רַב־ | [the] chief | Noun |
| שָׁקֵ֨ה | commander | Noun |
| מִן־ | from | Preposition |
| לָכִ֜ישׁ | Lachish | Noun proper |
| אֶל־ | to | Preposition |
| הַמֶּ֧לֶךְ | the king | Particle, noun common masculine singular absolute |
| חִזְקִיָּ֛הוּ | Hezekiah | Noun proper masculine |
| בְּחֵ֥יל | with an army | Preposition, noun common masculine singular construct |
| כָּבֵ֖ד | massive | Adj |
| יְרוּשָׁלִָ֑ם | Jerusalem | Noun proper |
| וַֽיַּעֲלוּ֙ | and they went up | Verb, Qal, sequential imperfect third person masculine plural |
| וַיָּבֹ֣אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| יְרוּשָׁלִַ֔ם | Jerusalem | Noun proper |
| וַיַּעֲל֣וּ | and they went up | Verb, Qal, sequential imperfect third person masculine plural |
| וַיָּבֹ֗אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| וַיַּֽעַמְדוּ֙ | and they stood | Verb, Qal, sequential imperfect third person masculine plural |
| בִּתְעָלַת֙ | at [the] conduit of | Preposition, noun common feminine singular construct |
| הַבְּרֵכָ֣ה | the pool | Particle, noun common feminine singular absolute |
| הָֽעֶלְיוֹנָ֔ה | upper | Particle |
| אֲשֶׁ֕ר | which | Particle |
| בִּמְסִלַּ֖ת | [is] on [the] highway of | Preposition, noun common feminine singular construct |
| שְׂדֵ֥ה | [the] field of | Noun common, masculine singular construct |
| כוֹבֵֽס׃ | [the] washer | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field. |
| KJV | ¶ And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field. |
| ASV | And the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to king Hezekiah with a great army unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field. |
| YLT | And the king of Asshur sendeth Tartan, and the chief of the eunuchs, and the chief of the butlers, from Lachish, unto king Hezekiah, with a heavy force, to Jerusalem, and they go up and come in to Jerusalem, and they go up, and come in and stand by the conduit of the upper pool that [is] in the highway of the fuller's field. |
| WEB | The king of Assyria sent Tartan, Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great army to Jerusalem. They went up and came to Jerusalem. When they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field. |
| BBE | Then the king of Assyria sent the Tartan and the Rab-saris and the Rab-shakeh from Lachish to Jerusalem, to King Hezekiah, with a strong force. And they went up and came to Jerusalem, and took up their position by the stream of the higher pool, by the highway of the washerman's field. |
Where they part company is תַּרְתָּן — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate phrases that provide details about the action and its context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & 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 Kings 18:17
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 Siege of Jerusalemgenerated
2 Kings 18:17 describes the moment when the Assyrian king sends his top officials to confront King Hezekiah of Judah. This event is significant as it sets the stage for a major conflict between the Assyrian empire and Jerusalem, highlighting the tension and the impending siege. The actions of the Assyrian king demonstrate his military might and strategic planning as he approaches the city with a formidable force.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 32:9 | Later, as Sennacherib king of Assyria and all his forces besieged Lachish, he sent his servants to Jerusalem with a message for King Hezekiah of Judah and all the people of Judah who were in Jerusalem: |
| 2 | Isaiah 20:1 | Before the year that the chief commander, sent by Sargon king of Assyria, came to Ashdod and attacked and captured it, |
| 3 | Isaiah 36:2 | And the king of Assyria sent the Rabshakeh, with a great army, from Lachish to King Hezekiah at Jerusalem. And he stopped by the aqueduct of the upper pool, on the road to the Launderer’s Field. |
| 4 | 2 Kings 20:20 | As for the rest of the acts of Hezekiah, along with all his might and how he constructed the pool and the tunnel to bring water into the city, are they not written in the Book of the Chronicles of the Kings of Judah? |
| 5 | Isaiah 7:3 | Then the LORD said to Isaiah, “Go out with your son Shear-jashub to meet Ahaz at the end of the aqueduct that feeds the upper pool, on the road to the Launderer’s Field, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תַּרְתָּן, tar.Tangenerated
The word תַּרְתָּן (tartan) refers to a high-ranking military officer in the Assyrian army, specifically a commander-in-chief. This title indicates a position of authority and responsibility within the military hierarchy, suggesting that the Assyrian king is serious about his campaign against Jerusalem.
The use of this term emphasizes the military strength of Assyria and the seriousness of the threat posed to Hezekiah and the people of Jerusalem. The historical context shows that such officials were instrumental in leading troops and executing military strategies.
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 of the verse is וַיִּשְׁלַ֣ח, and he sent, which governs several noun phrases and prepositional phrases that detail who was sent and where they were sent. The structure indicates a clear sequence of military action.
The phrase בְּחֵ֥יל כָּבֵ֖ד indicates the presence of a large army, which is crucial to understanding the scale of the Assyrian threat. The overall structure conveys a sense of urgency and military organization.
Septuagint Backgroundgenerated
The Septuagint translates תַּרְתָּן as στρατηγὸν (strategon), meaning 'general'. This choice suggests a focus on the military leadership aspect of the role, aligning with the Greek understanding of military hierarchy.
The use of στρατηγὸν emphasizes the authority of the Assyrian commander and reflects the military context of the narrative.
In plain words — the whole versegenerated
2 Kings 18:17 tells us that the king of Assyria sent his top military officials to confront King Hezekiah in Jerusalem, bringing a large army with them. They positioned themselves near the water source, indicating a strategic approach to the siege.
Frequently Asked Questionsgenerated
The officials included the Tartan, the Rabsaris, and the Rabshakeh, each holding significant military and administrative roles.
Lachish was a city in Palestine from which the Assyrian army advanced, indicating the geographical context of the military campaign.
The aqueduct was crucial for supplying water to Jerusalem, making it a strategic point for the Assyrian forces during the siege.
This event highlights the challenges Hezekiah faced from powerful nations and his reliance on God for deliverance during times of crisis.
Reflection Questionsgenerated
- What does this passage teach us about the nature of power and authority?
- How can we understand the role of military leaders in the context of biblical history?
- In what ways can we apply the lessons of reliance on God seen in Hezekiah's story to our own lives?
- What significance does the setting of Jerusalem hold in the narrative of the Assyrian siege?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 18:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king of Assyria sent Tartan and Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great host against Jerusalem,.... Notwithstanding he took the above large sum of money of him, so
Read John Gill on 2 Kings 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem.
Read Robert Jamieson on 2 Kings 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe king of Assyria sent; having received the money, upon which he agreed to depart from Hezekiah and his land, . He breaks his faith with Hezekiah, thereby justifying Hezekiah’ s rebellion, and preparing the way for his own approaching destruction.
Read Matthew Poole on 2 Kings 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 18:17 And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which [is] in the highway of the fuller’ s field.Ver. 17. And the king of Assyria sent Tartan.] Notwithstanding that great present, worth two hundred and twenty-five thousand pounds: all of which this Cerberus swallowed, and yet was not satisfied; but demanded also the city to be delivered to him. And Rabsaris and Rabshakeh.] Some think that these were names of office: for Rabsaris signifieth chief of the eunuchs, and Rabshakeh…
Read John Trapp on 2 Kings 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) And the king of Assyria sent . . .—Apparently in careless violation of his word, as Josephus states. Tartan.—Rather, the commander-in-chief; called in Assyrian tur-ta-nu, a word of Sumerian origin, imitated in the Hebrew tartân here and in Isaiah 20:1. Rabsaris and Rab-shaken.—Two other official titles. The Rabsaris has not been identified on the Assyrian monuments. The Hebrew word suggests “chief eunuch,” or “courtier.” (Comp. Jeremiah 39:3.) Such an official would accompany the tartan as scribe The term Rab-shakeh, as a Hebrew expression, signifies “chief cup-bearer;” but it is really only a Hebraised form of the Assyrian title rab-sak, “chief officer,” applied to superior military…
Read Charles John Ellicott on 2 Kings 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The king of Assyria sent Tartan, c.] Calmet has very justly remarked that these are not the names of persons, but of offices. Tartan, תרתן tartan or tantan, as in the parallel place in Isaiah, in the Greek version, signifies he who presides over the gifts or tribute chancellor of the exchequer. Rabsaris] רב סריס, the chief of the eunuchs. Rab-shakeh, רב שקה master or chief over the wine cellar; or he who had the care of the king's drink. From Lachish] It seems as if the Assyrian troops had been worsted before Lachish, and were obliged to raise the siege, from which they went and sat down before Libnah. While Sennacherib was there with the Assyrian army, he heard that Tirhakah…
Read AdamClarke on 2 Kings 18 →CambridgeThe Cambridge Bible for Schools and Colleges17–25. The Assyrian army sent against Jerusalem. Rab-shakeh’s arguments for a surrender of the city (2 Chronicles 32:2-12; Isaiah 36:2-10) 17. the king of Assyria sent Tartan] In the light of the record in Chronicles, which says nothing of the previous proceedings of Sennacherib, we must consider that there was but one expedition, and that first came Hezekiah’s submission, which was unavailing, and then followed the advance upon Jerusalem. We can imagine many things which induced Sennacherib not to keep faith with Hezekiah, but most probably it was the movements of the Egyptians in the south. Finding that they were advancing he would resolve on attacking and reducing Jerusalem before they…
Read Cambridge on 2 Kings 18 →Albert Barnes1798–1870Barnes' Notes on the BibleAn interval of time must be placed between this verse and the last. Sennacherib, content with his successes, had returned to Nineveh with his spoil and his numerous captives.
Read Albert Barnes on 2 Kings 18 →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
Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field.
The king of Assyria sent Tartan, Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great army to Jerusalem. They went up and came to Jerusalem. When they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field.
The king of Assyria sent his commanding general, the chief eunuch, and the chief adviser from Lachish to King Hezekiah in Jerusalem, along with a large army. They went up and arrived at Jerusalem. They went and stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth.
Tyndale line
¶ And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
And the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to king Hezekiah with a great army unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
And the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to king Hezekiah with a great army unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
And the king of Assyria sent Tartan and Rab-saris and Rab-shakeh from Lachish to king Hezekiah with a great army against Jerusalem: and they went up, and came to Jerusalem: and when they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.
And the King of Asshur sent Tartan, and Rab-saris, and Rabshakeh from Lachish to King Hezekiah with a great hoste against Ierusalem. And they went vp, and came to Ierusalem, and when they were come vp, they stood by the conduite of the vpper poole, which is by the path of the fullers fielde,
Strictly literal
And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish, with a strong force, against king Hezekiah, to Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the aqueduct of the upper pool, which is on the highway of the fuller's field.
And the king of Asshur sendeth Tartan, and the chief of the eunuchs, and the chief of the butlers, from Lachish, unto king Hezekiah, with a heavy force, to Jerusalem, and they go up and come in to Jerusalem, and they go up, and come in and stand by the conduit of the upper pool that [is] in the highway of the fuller's field.
And the king of Asshur sends Tartan, and the chief of the eunuchs, and the chief of the butlers, from Lachish, to King Hezekiah, with a heavy force, to Jerusalem, and they go up and come to Jerusalem, and they go up, and come in and stand by the conduit of the upper pool that [is] in the highway of the fuller’s field.
And the king of Assyria sent Tharthan and Rub-sariss and Rabshakeh from Lachish to king Hezekiah with a strong army against Jerusalem. And they went up and came to Jerusalem; and when they were come up, they came and halted by the aqueduct of the upper pool, which is on the highway of the washer's field.
But the king of Assyria mobilized his great army, sending Tartan and Rabsaris and the chief commander from Lachish to King Hezekiah at Jerusalem. They traveled up the roads and arrived outside Jerusalem. They approached the conduit of the upper pool, on the highway of the launderers' field, and stood by it.
From the Latin
And the king of the Assyrians sent Tharthan and Rabsaris, and Rabsaces from Lachis to king Ezechias with a strong army to Jerusalem: and they went up and came to Jerusalem, and they stood by the conduit of the upper pool, which is in the way of the fuller’s field.
Simplified
Even so, the king of Assyria sent his commander-in-chief, his head officer, and his army general, along with a large army, from Lachish to King Hezekiah at Jerusalem. They approached Jerusalem and made camp beside the aqueduct of the upper pool, on the road to where laundry is washed.
Then the king of Assyria sent the Tartan and the Rab-saris and the Rab-shakeh from Lachish to Jerusalem, to King Hezekiah, with a strong force. And they went up and came to Jerusalem, and took up their position by the stream of the higher pool, by the highway of the washerman's field.
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 describes how the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh from Lachish to King Hezekiah in Jerusalem, detailing their advance to the aqueduct of the upper pool. The Septuagint shows a high degree of agreement with the Masoretic Text, matching 26 out of 32 words, though the exact wording and structure differ as it follows its own syntax. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, as they align with the Masoretic Text's account.
וַיִּשְׁלַ֣ח מֶֽלֶךְ־ אַשּׁ֡וּר אֶת־ תַּרְתָּ֥ן וְאֶת־ רַב־ סָרִ֣יס׀ וְאֶת־ רַב־ שָׁקֵ֨ה מִן־ לָכִ֜ישׁ אֶל־ הַמֶּ֧לֶךְ חִזְקִיָּ֛הוּ בְּחֵ֥יל כָּבֵ֖ד יְרוּשָׁלִָ֑ם וַֽיַּעֲלוּ֙ וַיָּבֹ֣אוּ יְרוּשָׁלִַ֔ם וַיַּעֲל֣וּ וַיָּבֹ֗אוּ וַיַּֽעַמְדוּ֙ בִּתְעָלַת֙ הַבְּרֵכָ֣ה הָֽעֶלְיוֹנָ֔ה אֲשֶׁ֕ר בִּמְסִלַּ֖ת שְׂדֵ֥ה כוֹבֵֽס׃
26 of the 32 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 Kings 18:17
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 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…
אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.
אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria
base
H804 אַשּׁוּר Asshur, Assyria
804 'Ashshuwr ash-shoor'
or iAshshur {ash-shoor'}; apparently from 833 (in the sense
of successful); Ashshur, the second son of Shem; also his
descendants and the country occupied by them (i.e. Assyria),
its region and its empire:--Asshur, Assur, Assyria,
Assyrians. See 838.
see HEBREW for 0833
see HEBREW for 0838
אַשּׁוּר (ash.shur) — Assyria.
§ Asshur or Assyria = "a step"
the nation, Assyria
the land, Assyria or Asshur
אַשּׁוּר (ash.shur) — Asshur.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Asshur or Assyria = "a step"
1) the second son of Shem, eponymous ancestor of the Assyrians
2) the people of Assyria
3) the nation, Assyria
4) the land, Assyria or Asshur
N-proper — Noun properHNpl
a-sir'-i-a:
I. GEOGRAPHY
II. EARLY HISTORY
III. CLIMATE AND PRODUCTIONS
IV. POPULATION
V. TRADE AND LAW
VI. ART
VII. MECHANICS
VIII. FURNITURE, POTTERY AND EMBROIDERY
IX. LANGUAGE, LITERATURE AND SCIENCE
X. GOVERNMENT AND ARMY
XI. RELIGION
XII. EXCAVATIONS
XIII. CHRONOLOGY
XIV. HISTORY
1. Early Period
2. The Older Empire
3. The Second Empire
4. Last Period and Fall of Empire
LITERATURE
Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.
I. Geography.
The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…
Assyria
The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”
A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…
country of Assur or Ashur
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
תַּרְתָּן (tartan) refers to a title used in the Assyrian military, specifically meaning field-marshal or general. The entries indicate that it is of foreign derivation, linked to Assyrian military ranks. The term appears in contexts related to military leadership.
תַּרְתָּן n.m. title of As. general = field-marshal
base
H8661 תַּרְתָּן title of As. general = field-marshal
8661 Tartan tar-tawn'
of foreign derivation; Tartan, an Assyrian:--Tartan.
תַּרְתָּן (tar.tan) — Tartan.
1) Tartan-field marshal, general, or commander
1a) a title used by the Assyrian military
N-ms — NounHNtmsa
chef: The English word is in the King James Version of Old Testament the translation of some 17 different Hebrew words, most frequently of ro'sh, "head," sar, "prince," and re'shith, "beginning." The principal changes made by the Revised Version (British and American) are:
(1) Hebrew beth'abh, "house of a father," being recognized as a technical term denoting a subdivision of a tribe, ro'sh is rendered literally "head," when it occurs in connection with this phrase, so that "chief fathers" (Num 31:26) and "chief of the fathers" (Ezr 1:5) become "heads of fathers' houses";
(2) Hebrew naghidh and nasi' are more accurately translated "prince" in such passages as 1Ch 5:2; Nu 3:32;
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
רַב 49 n.m. chief
base
H7249 רַב
7249 Rab-Cariyc rab-saw-reece'
from 7227 and a foreign word for a eunuch; chief chamberlain;
Rab-Saris, a Babylonian official:--Rab-saris.
see HEBREW for 07227
רַב־סָרִיס (rav-sa.ris) — Rab-saris.
A man living at the time of Divided Monarchy, only mentioned at 2Ki.18.17
1) chief eunuch
2) Rab-saris, chief eunuch, a high ranking Babylonian official
רַב־סָרִיס (rav-sa.ris) — Rab-saris.
A man living at the time of Divided Monarchy, first mentioned at Jer.39.3
1) chief eunuch
2) Rab-saris, chief eunuch, a high ranking Babylonian official
N-ms — Noun common · masculine singular constructHNcmsc
chef: The English word is in the King James Version of Old Testament the translation of some 17 different Hebrew words, most frequently of ro'sh, "head," sar, "prince," and re'shith, "beginning." The principal changes made by the Revised Version (British and American) are:
(1) Hebrew beth'abh, "house of a father," being recognized as a technical term denoting a subdivision of a tribe, ro'sh is rendered literally "head," when it occurs in connection with this phrase, so that "chief fathers" (Num 31:26) and "chief of the fathers" (Ezr 1:5) become "heads of fathers' houses";
(2) Hebrew naghidh and nasi' are more accurately translated "prince" in such passages as 1Ch 5:2; Nu 3:32;
רַב 49 n.m. chief
base
H7249 רַב
7249 Rab-Cariyc rab-saw-reece'
from 7227 and a foreign word for a eunuch; chief chamberlain;
Rab-Saris, a Babylonian official:--Rab-saris.
see HEBREW for 07227
רַב־סָרִיס (rav-sa.ris) — Rab-saris.
A man living at the time of Divided Monarchy, only mentioned at 2Ki.18.17
1) chief eunuch
2) Rab-saris, chief eunuch, a high ranking Babylonian official
רַב־סָרִיס (rav-sa.ris) — Rab-saris.
A man living at the time of Divided Monarchy, first mentioned at Jer.39.3
1) chief eunuch
2) Rab-saris, chief eunuch, a high ranking Babylonian official
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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
רַב 49 n.m. chief
base
H7262 רַב chief. †The foll. titles of As.-Bab. officers are prob. loan-words in Heb.: רַב־מָ֑ג usu. chief soothsayer, but = rab-mugi [? chief of princes]; רַב־סַרִיס, usu. chief eunuch, but = rabû-ša-rêši, chief of the heads (the principal men); רַב־שָׁקֵה chief of the officers (?)
7262 Rabshaqeh rab-shaw-kay'
from 7227 and 8248; chief butler; Rabshakeh, a Bab.
official:--Rabshakeh.
see HEBREW for 07227
see HEBREW for 08248
רַבְשָׁקֵה (rav.sha.qeh) — Rabshakeh.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.18.17
1) chief cupbearer, chief of the officers?
2) Rabshakeh
N-proper — NounHNtmsa
chef: The English word is in the King James Version of Old Testament the translation of some 17 different Hebrew words, most frequently of ro'sh, "head," sar, "prince," and re'shith, "beginning." The principal changes made by the Revised Version (British and American) are:
(1) Hebrew beth'abh, "house of a father," being recognized as a technical term denoting a subdivision of a tribe, ro'sh is rendered literally "head," when it occurs in connection with this phrase, so that "chief fathers" (Num 31:26) and "chief of the fathers" (Ezr 1:5) become "heads of fathers' houses";
(2) Hebrew naghidh and nasi' are more accurately translated "prince" in such passages as 1Ch 5:2; Nu 3:32;
רַב 49 n.m. chief
base
H7262 רַב chief. †The foll. titles of As.-Bab. officers are prob. loan-words in Heb.: רַב־מָ֑ג usu. chief soothsayer, but = rab-mugi [? chief of princes]; רַב־סַרִיס, usu. chief eunuch, but = rabû-ša-rêši, chief of the heads (the principal men); רַב־שָׁקֵה chief of the officers (?)
7262 Rabshaqeh rab-shaw-kay'
from 7227 and 8248; chief butler; Rabshakeh, a Bab.
official:--Rabshakeh.
see HEBREW for 07227
see HEBREW for 08248
רַבְשָׁקֵה (rav.sha.qeh) — Rabshakeh.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.18.17
1) chief cupbearer, chief of the officers?
2) Rabshakeh
HNtmsa — NounHNtmsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
לָכִישׁ (Lachish) refers to a city in ancient Palestine, specifically a Canaanitish city associated with the Amorites. The name is thought to mean 'invincible.' It is located south of Jerusalem and was conquered by Joshua, later being allotted to the tribe of Judah.
לָכִישׁ n.pr.loc. Canaanitish (Amorit.) city
base
H3923 לָכִישׁ Canaanitish (Amorit.) city
3923 Lachiysh law-keesh'
from an unused root of uncertain meaning; Lakish, a place in
Palestine:--Lachish.
לָכִישׁ (la.khish) — Lachish.
§ Lachish = "invincible"
a city lying south of Jerusalem on the borders of Simeon and which belonged to the Amorites until conquered by Joshua and allotted to Judah
N-proper — Noun properHNpl
la'-kish (lakhish; Septuagint Lachis (Jos 15:39), Maches):
1. Location:
A town in the foothills of the Shephelah on the border of the Philistine plain, belonging to Judah, and, from the mention of Eglon in connection with it, evidently in the southwestern portion of Judah's territory. Eusebius, Onomasticon locates it 7 miles from Eleutheropolis (Beit Jibrin) toward Daroma, but as the latter place is uncertain, the indication does not help in fixing the site of Lachish. The city seems to have been abandoned about 400 BC, and this circumstance has rendered the identification of the site difficult. It was formerly fixed at Umm Lakis, from the similarity of the name and because it was in the region that the Biblical references to Lachish seem to indicate, but the mound called Tell el-Hesy is now generally accepted as the site. This was…
Lachish
Impregnable, a royal Canaanitish city in the Shephelah, or maritime plain of Palestine (Josh. 10:3, 5; 12:11). It was taken and destroyed by the Israelites (Josh. 10:31-33). It afterwards became, under Rehoboam, one of the strongest fortresses of Judah (2 Chr. 10:9). It was assaulted and probably taken by Sennacherib (2 Kings 18:14, 17; 19:8; Isa. 36:2). An account of this siege is given on some slabs found in the chambers of the palace of Koyunjik, and now in the British Museum. The inscription has been deciphered as follows:, “Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne…
(invincible), a city lying south of Jerusalem, on the borders of Simeon, and belonging to the Amorites, the king of which joined with four others, at the invitation of Adonizedek king of Jerusalem, to chastise the Gibeonites for their league with Israel. (Joshua 10:3,5) They were routed by Joshua at Beth-horon, and the king of Lachish fell a victim with the others under the trees at Makkedah. ver. (Joshua 10:26) The destruction of the town shortly followed the death of the king. vs. (Joshua 10:31-33) In the special statement that the attack lasted two days, in contradistinction to the other cities which were taken in one (see ver. 35), we gain our first glimpse of that strength of position for which Lachish was afterward…
A city in the southwest part of Judah, Jos 10:3,5,31; fortified by Rehoboam, 2Ch 11:9, and strong enough to resist for a time the whole army of Sennacherib, 2Ki 18:17 19:8 2Ch 32:1,9,21 Mic 1:13. It was here that king Amaziah was slain, 2Ki 14:19. For a wonderful confirmation of the truth of Scripture, see SENNACHERIB.
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 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…
חִזְקִיָּהוּ (Hizqiyahu) means "Jehovah is my strength" and refers primarily to Hezekiah, the 12th king of Judah, known for his religious reforms. The name is derived from the roots meaning 'to strengthen' and 'Jah' (a form of Jehovah). Hezekiah is noted for his lineage as a descendant of David and is mentioned in various contexts, including his role during the Divided Monarchy and the Exile.
חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה n.pr.m. (י׳ hath strengthened, י׳ strengtheneth)
son of Ahaz, King of Judah
great-great-grandson pf proph. Zephaniah
man of royal Davidic line
head of a family of returned exiles
an Ephraimite, Ahaz’s time
base
H2396 חִזְקִיָּהוּ, חִזְקִיָּה, יְחִזְקִיָּהוּ, יְחִזְקִיָּה (י׳ hath strengthened, י׳ strengtheneth)
2396 Chizqiyah khiz-kee-yaw'
or Chizqiyahuw {khiz-kee-yaw'-hoo}; also Ychizqiyah
{yekh-iz-kee-yaw'}; or Ychizqiyahuw {yekh-iz-kee-yaw'-hoo};
from 2388 and 3050; strengthened of Jah; Chizkijah, a king of
Judah, also the name of two other Israelites:--Hezekiah,
Hizkiah, Hizkijah. Compare 3169.
see HEBREW for 02388
see HEBREW for 03050
see HEBREW for 03169
חִזְקִיָּהוּ (chiz.qiy.yah) — Hezekiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.16.20;
son of: Ahaz (H0271) and Abi (H0021);
brother of: Maaseiah (H4641J); married to Hephzibah (H2657);
father of: Manasseh (H4519H)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
1) 12th king of Judah, son of Ahaz and Abijah; a good king in that he served Jehovah and did away with idolatrous practices
2) great-great-grandfather of Zephaniah the prophet
3) son of Neariah, a descendant of David
4) head of a family of returning exiles in the time of Nehemiah
חִזְקִיָּהוּ (chiz.qiy.yah) — Hizkiah.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.3.23;
son of: Neariah (H5294);
brother of: Elioenai (H0454B) and Azrikam (H5840)
§ Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength"
N-proper — Noun proper masculineHNpm
Hezekiah
Whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2 Chr. 29:1), whom he succeeded on the throne of the kingdom of Judah. He reigned twenty-nine years (B.C. 726-697). The history of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2 Chr. 29-32. He is spoken of as a great and good king. In public life he followed the example of his great-granfather Uzziah. He set himself to abolish idolatry from his kingdom, and among other things which he did for this end, he destroyed the “brazen serpent,” which had been removed to Jerusalem, and had become an object of idolatrous worship (Num. 21:9). A great reformation was wrought in the kingdom of Judah in…
(the might of Jehovah). Twelfth king of Judah, son of the apostate Ahaz and Abi or Abijah, ascended the throne at the age of 25, B.C. 726. Hezekiah was one of the three most perfect kings of Judah. (2 Kings 18:5) Ecclus. 49:4. His first act was to purge and repair and reopen with splendid sacrifices and perfect ceremonial the temple. He also destroyed a brazen serpent, said to have been the one used by Moses in the miraculous healing of the Israelites, (Numbers 21:9) which had become an object of adoration. When the kingdom of Israel had fallen, Hezekiah invited the scattered inhabitants to a peculiar passover, which was continued for the unprecedented period of fourteen days. (2 Chronicles 29:30,31) At the head of a repentant…
A pious king of Judah, succeeded his father Ahaz about 726 B. C., and died about 698 B. C. His history is contained in 2Ki 18:12-21 2Ch 29:1-32:33. Compare Isa 36:1-38:22. His reign is memorable for his faithful efforts to restore the worship of Jehovah; for his pride and presumption towards the Assyrians; for the distractions of their invading host in answer to his prayer; for his sickness and humiliation, and the prolonging of his life fifteen years of peace. He was succeeded by the unworthy Manasseh.
strength of the Lord
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ar'-mi (chayil, "army," tsabha', "host," ma`arakhah, "army in battle array" gedhudh, "troop"):
1. The First Campaign of History
2. In the Wilderness
3. The Times after the Conquest
4. In the Early Monarchy
5. From the Time of Solomon Onward
6. Organization of the Hebrew Army
7. The Army in the Field
8. The Supplies of the Army
9. In the New Testament
The Israelites were not a distinctively warlike people and their glory has been won on other fields than those of war. But Canaan, between the Mediterranean and the desert, was the highway of the East and the battle-ground of nations. The Israelites were, by the necessity of their geographical position, often involved in wars not of their own seeking, and their bravery and endurance even when worsted in their conflicts won for them the admiration and respect of their conquerors.
1. The First Campaign of History:
Army
The Israelites marched out of Egypt in military order (Ex. 13:18, “harnessed;” marg., “five in a rank”). Each tribe formed a battalion, with its own banner and leader (Num. 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Num. 31:14), and also into families (Num. 2:34; 2 Chr. 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. The kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., “heroes”), and thus the nucleus of…
I. JEWISH ARMY.--Every man above 20 years of age was a soldier, (Numbers 1:3) each tribe formed a regiment, with its own banner and its own leader (Numbers 2:2; 10:14) their positions in the camp or on the march were accurately fixed, Numb. 2; the whole army started and stopped at a given signal, (Numbers 10:5,6) thus they came up out of Egypt ready for the fight. (Exodus 13:18) On the approach of an enemy a conscription was made from the general body, under the direction of a muster-master, (20:5; 2 Kings 25:19) by whom also the officers were appointed. (20:9) The army had then divided into thousands and hundreds under…
The Hebrew word כָּבֵד (*kabed*) means 'heavy' and can describe both physical weight and figurative heaviness, such as severity or difficulty. It encompasses a range of meanings, including great, burdensome, and oppressive. The entries highlight its use in both positive and negative contexts, but do not indicate any significant disagreement among the lexicons.
כָּבֵד adj. heavy
base
H3515 כָּבֵד heavy
3515 kabed kaw-bade'
from 3513; heavy; figuratively in a good sense (numerous) or
in a bad sense (severe, difficult, stupid):--(so) great,
grievous, hard(-ened), (too) heavy(-ier), laden, much, slow,
sore, thick.
see HEBREW for 03513
כָּבֵד (ka.ved) — heavy.
1) heavy, great
1a) heavy
1b) massive, abundant, numerous
1c) heavy, dull
1d) hard, difficult, burdensome
1e) very oppressive, numerous, rich
Adj — AdjHAamsa
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word תְּעָלָה (te'alá) has two main meanings: it refers to a water-course or conduit used for irrigation, and it also denotes healing, particularly in the context of a bandage or plaster for wounds. The word is built from the root meaning to raise or elevate water, and it appears in contexts related to both irrigation and medical care.
תְּעָלָה n.f. water-course
water-course, conducted for irrigation; hence poet., channel for rain
conduit
trench
base
תְּעָלָה n.f. healing (of new flesh and skin forming over wound)
base
H8585a תְּעָלָה water-course . . water-course, conducted for irrigation; hence poet., channel for rain
. conduit
. trench
H8585b תְּעָלָה healing
8585 t`alah teh-aw-law'
from 5927; a channel (into which water is raised for
irrigation); also a bandage or plaster (as placed upon a
wound):--conduit, cured, healing, little river, trench,
watercourse.
see HEBREW for 05927
תְּעָלָה (te.a.lah) — conduit.
conduit, water course, trench
תְּעָלָה (te.a.lah) — healing.
1) healing (of new flesh and skin forming over wound)
1a) (CLBL) bandage, plaister (for healing of wound)
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…
בְּרֵכָה (brekah) refers to a pool or pond, often described as a reservoir where camels might kneel to rest. It is derived from the root meaning related to gathering water. The entries consistently emphasize its use in the context of water bodies.
בְּרֵכָה n.f. pool, pond
base
H1295 בְּרֵכָה pool, pond
1295 brekah ber-ay-kaw'
from 1288; a reservoir (at which camels kneel as a
resting-place):--(fish-)pool.
see HEBREW for 01288
בְּרֵכָה (be.re.khah) — (Shelah) Pool.
pool, pond
Combined with she.lach (שֶׁ֫לַח "Shelah" H7975A)
בְּרֵכָה (be.re.khah) — pool.
pool, pond
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Pool
A pond, or reservoir, for holding water (Heb. berekhah; modern Arabic, birket), an artificial cistern or tank. Mention is made of the pool of Gibeon (2 Sam. 2:13); the pool of Hebron (4:12); the upper pool at Jerusalem (2 Kings 18:17; 20:20); the pool of Samaria (1 Kings 22:38); the king’s pool (Neh. 2:14); the pool of Siloah (Neh. 3:15; Eccles. 2:6); the fishpools of Heshbon (Cant. 7:4); the “lower pool,” and the “old pool” (Isa. 22:9,11).
Pools, like the tanks of India, are in many parts of Palestine and Syria the only resource for water during the dry season, and the failure of them involves drought and calamity. (Isaiah 42:15) Of the various pools mentioned in Scripture, perhaps the most celebrated are the pools of Solomon near Bethlehem called by the Arabs el-Burak , from which an aqueduct was carried which still supplies Jerusalem with wafer. (Ecclesiastes 2:6) Ecclus. 24:30, 31.
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
Art | Adj — ParticleHTd/Aafsa
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
מְסִלָּה (mesillah) means 'highway' and refers to a thoroughfare, which can be literal, like a public road, or figurative, such as a path or course. It is derived from the root word for 'to tread' or 'to walk' (H5549). The entries consistently emphasize its meaning related to roads and pathways.
מְסִלָּה n.f. highway
base
H4546 מְסִלָּה highway
4546 mcillah mes-il-law'
from 5549; a thoroughfare (as turnpiked), literally or
figuratively; specifically a viaduct, a staircase:--causeway,
course, highway, path, terrace.
see HEBREW for 05549
מְסִלָּה (me.sil.lah) — highway.
highway, raised way, public road
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…
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)
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…
כָּבַס (kabac) means to wash, specifically by treading, and is associated with the work of a fuller. It can refer to both literal washing of garments or people and figurative uses. The entries note various forms, including participles and different verb stems, indicating actions like washing and being washed.
[כָּבַס] 51 vb. (tread), wash
Qal highway of fuller’s (= treader’s, washer’s) field
Pi.
wash garments (i.e. by treading)
wash person
Pu. be washed, of garment
Hothp. after the plague is washed out
base
H3526 כָּבַס (tread), wash
3526 kabac kaw-bas'
a primitive root; to trample; hence, to wash (properly, by
stamping with the feet), whether literal (including the
fulling process) or figurative:--fuller, wash(-ing).
כָּבַס (ka.vas) — Washer's.
This name means to wash (by treading)
כָּבַס (ka.vas) — to wash.
1) to wash (by treading), be washed, perform the work of a fuller
1a) (Qal) washer, fuller, treader (participle)
1b) (Piel) to wash (garments, person)
1c) (Pual) to be washed
1d) (Hothpael) to be washed out
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa