2 Kings 19:12 — Word Study
WLCהַהִצִּ֨ילוּ אֹתָ֜ם אֱלֹהֵ֤י הַגּוֹיִם֙ אֲשֶׁ֣ר שִׁחֲת֣וּ אֲבוֹתַ֔י אֶת־ גּוֹזָ֖ן וְאֶת־ חָרָ֑ן וְרֶ֥צֶף וּבְנֵי־ עֶ֖דֶן אֲשֶׁ֥ר בִּתְלַאשָּֽׂר׃
BSADid the godsʼĕlôhîym [heathen deities, false idols] of the nationsgôwy [Gentile peoples, non-Hebrews] destroyedshâchath■ [ruined, annihilated] by my fathersʼâb [ancestors, forefathers] rescue [those nations]nâtsal■ [deliver, save] [the gods of]ʼêth [divine beings, supernatural powers] GozanGôwzân [a province in Assyria] HaranChârân [a city in northern Syria] and RezephRetseph [a place of hot stones] and of the peoplebên [sons, descendants] of EdenʻEden [a place of pleasure, a region in Mesopotamia] in TelassarTᵉlaʼssar [Assyrian hill, a city in Assyria]
| Greek | English | Parsing |
|---|---|---|
| הַהִצִּ֨ילוּ | ¿ did they deliver | Particle, verb hiphil perfect third person common plural |
| אֹתָ֜ם | the object marker them | Particle, suffix |
| אֱלֹהֵ֤י | [the] gods of | Noun common, masculine plural construct |
| הַגּוֹיִם֙ | the nations | Particle, noun common masculine plural absolute |
| אֲשֶׁ֣ר | which | Particle |
| שִׁחֲת֣וּ | they destroyed | Verb, Piel, perfect third person common plural |
| אֲבוֹתַ֔י | fathers my | Noun common feminine plural construct, suffix |
| אֶת־ | the object marker | Particle |
| גּוֹזָ֖ן | Gozan | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| חָרָ֑ן | Haran | Noun proper |
| וְרֶ֥צֶף | and Rezeph | Conjunction, noun proper |
| וּבְנֵי־ | and [the] people of | Conjunction, noun common masculine plural construct |
| עֶ֖דֶן | Eden | Noun proper |
| אֲשֶׁ֥ר | who | Particle |
| בִּתְלַאשָּֽׂר׃ | [were] in Telassar | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Did the gods of the nations destroyed by my fathers rescue those nations—the gods of Gozan, Haran, and Rezeph, and of the people of Eden in Telassar? |
| KJV | Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar? |
| ASV | Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the children of Eden that were in Telassar? |
| YLT | did the gods of the nations deliver them whom my fathers destroyed — Gozan, and Haran, and Rezeph, and the sons of Eden, who [are] in Thelassar? |
| WEB | Have the gods of the nations delivered them, which my fathers have destroyed—Gozan, Haran, Rezeph, and the children of Eden who were in Telassar? |
| BBE | Did the gods of the nations keep safe those on whom my fathers sent destruction, Gozan and Haran and Rezeph and the children of Eden who were in Telassar? |
The translations agree on the meaning of נָצַל — see How Translations Differ.
The structure features a main question with several noun phrases detailing the subjects and objects involved, emphasizing the challenge posed by Hezekiah.
7 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
verbשָׁחַת
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 19:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Hezekiah's Challenge to the Assyriansgenerated
2 Kings 19:12 shows Hezekiah questioning the effectiveness of the gods worshipped by nations previously conquered by his ancestors. He is confronting the Assyrian king's threats and reflecting on the futility of relying on foreign deities for salvation, especially in light of the destruction they have faced. This moment captures the tension between faith in Yahweh and the fear of powerful adversaries.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 18:33–34 | Has the god of any nation ever delivered his land from the hand of the king of Assyria? |
| 2 | 2 Kings 17:6 | In the ninth year of Hoshea, the king of Assyria captured Samaria and carried away the Israelites to Assyria, where he settled them in Halah, in Gozan by the Habor River, and in the cities of the Medes. |
| 3 | 1 Chronicles 5:26 | So the God of Israel stirred up the spirit of Pul king of Assyria (that is, Tiglath-pileser king of Assyria) to take the Reubenites, the Gadites, and the half-tribe of Manasseh into exile. And he brought them to Halah, Habor, Hara, and the river of Gozan, where they remain to this day. |
| 4 | Genesis 11:31 | And Terah took his son Abram, his grandson Lot son of Haran, and his daughter-in-law Sarai the wife of Abram, and they set out from Ur of the Chaldeans for the land of Canaan. But when they arrived in Haran, they settled there. |
| 5 | Genesis 29:4 | “My brothers,” Jacob asked the shepherds, “where are you from?” “We are from Haran,” they answered. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נָצַל, ha.hi.Tzi.lugenerated
The verb נָצַל (natzal) is a hiphil perfect form, indicating a completed action of delivering or rescuing. It is built from a root that conveys the idea of snatching away from danger, which is significant in the context of Hezekiah's plea for deliverance from the Assyrians.
This word appears frequently in contexts of rescue and salvation, emphasizing the act of being saved from peril. Hezekiah's use of this term suggests a deep awareness of the power dynamics at play, questioning whether the gods of fallen nations could offer any real help.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses rescue for נָצַל.
Sentence Structuregenerated
The main verb of the verse is הִצִּ֨ילוּ (they delivered), which governs the entire clause. The structure includes a subject phrase (the gods) and several noun phrases detailing the nations and their gods, indicating a complex relationship between the subjects and the actions.
The Hebrew word order emphasizes the gods first, suggesting a focus on their power and influence, followed by the nations they represent. This arrangement highlights Hezekiah's challenge to the perceived strength of these deities.
Septuagint Backgroundgenerated
The Septuagint translates נָצַל as ἐχείλαντο, which conveys a sense of taking hold or seizing, slightly shifting the focus from mere rescue to an active engagement. This choice may reflect an interpretation that emphasizes the gods' inability to act in the face of overwhelming power.
This translation choice indicates a broader understanding of the divine role in human affairs, suggesting that the gods of the nations are not only powerless but also absent in times of crisis.
In plain words — the whole versegenerated
2 Kings 19:12 records Hezekiah asking whether the gods of nations destroyed by his fathers could save those nations. He lists specific gods from Gozan, Haran, and Rezeph, and mentions the people of Eden in Telassar, questioning their power to deliver in the face of the Assyrian threat.
Frequently Asked Questionsgenerated
Hezekiah is challenging the idea that the gods of defeated nations have any power to save, reflecting his faith in Yahweh over foreign deities.
By naming these nations and their gods, Hezekiah highlights the historical context of their defeat, emphasizing the futility of relying on these powerless idols.
The term 'deliver' underscores the action of being rescued from danger, which Hezekiah desperately seeks from Yahweh rather than from foreign gods.
Hezekiah's question embodies the struggle between trusting in the true God and the fear of powerful adversaries, showcasing a pivotal moment of faith.
Reflection Questionsgenerated
- In what ways do I rely on external sources for help instead of trusting in God?
- How can I strengthen my faith in God's ability to deliver me from difficult situations?
- What lessons can I learn from Hezekiah's challenge to the foreign gods?
- How does understanding the historical context of this verse deepen my faith?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Kings 19:12 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSeveral places about or beyond Euphrates. See .
Read Matthew Poole on 2 Kings 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 19:12 Have the gods of the nations delivered them which my fathers have destroyed; [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Thelasar?Ver. 12. Have the gods of the nations, &c.] See on 2 Kings 19:10. Which my fathers have destroyed.] God was not in all this man’ s thoughts. Hic Deus nihil fecit; but he should have known that he and his fathers or predecessors, those scourges of mankind, were but as rods in God’ s hand, which, when worn to the stump, he cast into the fire.
Read John Trapp on 2 Kings 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) My fathers.—Sargon his father founded the dynasty; but he speaks of his predecessors generally as his “fathers.” Gozan.—2 Kings 17:6. Haran.—Also a west Aramean town, mentioned by Tiglath Pileser I. Shalmaneser II. speaks of its conquest. It had a famous sanctuary of the moon god Sin. (See Genesis 11:31.) Rezeph.—The Assyrian Raçappa, a town of Mesopotamia, often mentioned in the inscriptions. The children of Eden.—Schrader identifies this community with Bît-Adini (“the house of Eden”), often mentioned by Assurnâçirpal and Shalmaneser II. The latter records his defeat of Ahuni, “son of Eden,” a phrase which exactly corresponds to “the children (sons) of Eden” here. It lay on both banks…
Read Charles John Ellicott on 2 Kings 19 →CambridgeThe Cambridge Bible for Schools and Colleges12. as Gozan] The R.V. omits the italic ‘as’ both here and in the parallel place in Isaiah. On Gozan see above 2 Kings 17:6 note. and Haran] The LXX. gives for this place ×áῤῥὰ ?í, as in Genesis 27:43, thus identifying it with the place where Abraham dwelt after leaving Ur of the Chaldees. The town of Haran [still called Harran] is in the midst of the district which lies under Mt. Masius between the Khabour and the Euphrates. and Rezeph] This name is found in several places in the neighbourhood of the Euphrates, where from the situation of the other cities mentioned with it, this Rezeph most likely was situated. Two places, one on the west and one on the east of the Euphrates have been put…
Read Cambridge on 2 Kings 19 →Albert Barnes1798–1870Barnes' Notes on the BibleHaran - Harran, the Carrhae of the Greeks and Romans Genesis 11:31, was among the earliest conquests of the Assyrians; being subject to them from the 12th century.
Read Albert Barnes on 2 Kings 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Gozan — The district on the upper Habor. See note on 2 Kings 17:6. Haran — Also in Mesopotamia, but lying some distance northwest of Gozan.
Read Daniel Denison Whedon on 2 Kings 19 →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
Did the gods of the nations destroyed by my fathers rescue those nations—the gods of Gozan, Haran, and Rezeph, and of the people of Eden in Telassar?
Have the gods of the nations delivered them, which my fathers have destroyed—Gozan, Haran, Rezeph, and the children of Eden who were in Telassar?
Did the gods of the nations destroyed by my fathers rescue those nations—the gods of Gozan, Haran, and Rezeph, and of the people of Eden in Telassar?
Were the nations whom my ancestors destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods?
Tyndale line
Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar?
Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the children of Eden that were in Telassar?
Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the children of Edom which were in Telassar?
Have the gods of the nations delivered them which my fathers have destroyed; as Gozan and Haran, and Rezeph, and the children of Eden who were in Thelasar?
Haue the gods of the heathen deliuered them which my fathers haue destroyed? as Gozan, and Haran, and Rezeph, and the children of Eden, which were in Thelasar?
Strictly literal
Have the gods of the nations which my fathers have destroyed delivered them: Gozan, and Haran, and Rezeph, and the children of Eden that were in Thelassar?
did the gods of the nations deliver them whom my fathers destroyed — Gozan, and Haran, and Rezeph, and the sons of Eden, who [are] in Thelassar?
Did the gods of the nations deliver them whom my fathers destroyed—Gozan, and Haran, and Rezeph, and the sons of Eden, who [are] in Thelassar?
Have the gods of the nations which my fathers destroyed delivered them; as Gozan, and Charan, and Rezeph, and the children of 'Eden, who were in Thelassar?
Have the gods of the nations rescued them, the nations that my fathers destroyed: Gozan, Haran, Rezeph, and the people of Eden in Tel Assar?
From the Latin
Have the gods of the nations delivered any of them, whom my fathers have destroyed, to wit, Gozan, and Haran, and Reseph, and the children of Eden that were in Thelassar?
Simplified
Did the gods of the nations my forefathers destroyed save them—the gods of Gozan, Haran, Rezeph, and the people of Eden who lived in Telassar?
Did the gods of the nations keep safe those on whom my fathers sent destruction, Gozan and Haran and Rezeph and the children of Eden who were in Telassar?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with only minor differences in translation and structure. The Septuagint captures the essence of the Hebrew text, maintaining the same themes of questioning divine power.
הַהִצִּ֨ילוּ אֹתָ֜ם אֱלֹהֵ֤י הַגּוֹיִם֙ אֲשֶׁ֣ר שִׁחֲת֣וּ אֲבוֹתַ֔י אֶת־ גּוֹזָ֖ן וְאֶת־ חָרָ֑ן וְרֶ֥צֶף וּבְנֵי־ עֶ֖דֶן אֲשֶׁ֥ר בִּתְלַאשָּֽׂר׃
15 of the 16 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 19:12
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 נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
Part | V-Hiphil-Perf-3cp — Particle · verb hiphil perfect third person common pluralHTi/Vhp3cp
de-liv'-er (natsal, nathan; rhuomai, paradidomi): Occurs very frequently in the Old Testament and represents various Hebrew terms.
The English word is used in two senses,
(1) "to set free," etc.,
(2) "to give up or over."
(1) The word most often translated "deliver" in the first sense is natsal, meaning originally, perhaps, "to draw out." It is used of all kinds of deliverance (Ge 32:11; Ps 25:20; 143:9, etc.; Jer 7:10; Eze 3:19, etc.; Ze 1:18, etc.). The Aramaic netsal occurs in Da 3:29; 6:14; 8:4,7; yasha`, "to save," in Jud 3:9,31 the King James Version, etc. ; malaT…
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)
DirObjM — Particle · suffixHTo/Sp3mp
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural constructHNcmpc
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…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
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
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
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
גּוֹזָן (Gowzan) refers to a city and district in Mesopotamia, likely near the Euphrates River. It is associated with the exiled Israelites and is derived from a term meaning 'a cutting off.' The entries indicate its geographical significance, but do not provide extensive detail.
גּוֹזָן n.pr.loc. city and district of Mesopotamia, on or near the middle course of the Euphrates, through which the river Chabur flowed
base
H1470 גּוֹזָן city and district of Mesopotamia, on or near the middle course of the Euphrates, through which the river Chabur flowed
1470 Gowzan go-zawn'
probably from 1468; a quarry (as a place of cutting stones);
Gozan, a province of Assyria:--Gozan.
see HEBREW for 01468
גּוֹזָן (go.zan) — Gozan.
§ Gozan = "a cutting off"
the Mesopotamian city on or near the middle of the Euphrates where exiled Israelites were settled
N-proper — Noun properHNpl
go'-zan (gozan; Gozan, Codex Vaticanus, Gozar in 2Ki 17:6, Chozar in 1Ch 5:26): A place in Assyria to which Israelites were deported on the fall of Samaria (2Ki 17:6; 18:11; 1Ch 5:26). It is also mentioned in a letter of Sennacherib to Hezekiah (2Ki 19:12; Isa 37:12). The district is that named Guzana by the Assyrians, and Gauzanitis by Ptolemy, West of Nisibis, with which, in the Assyrian geographical list (WAI, II, 53, l. 43), it is mentioned as the name of a city (alu Guzana; alu Nasibina). It became an Assyrian province, and rebelled in 759 BC, but was again…
Gozan
A region in Central Asia to which the Israelites were carried away captive (2 Kings 17:6; 1 Chr. 5:26; 2 Kings 19:12; Isa. 37:12). It was situated in Mesopotamia, on the river Habor (2 Kings 17:6; 18:11), the Khabur, a tributary of the Euphrates. The “river of Gozan” (1 Chr. 5:26) is probably the upper part of the river flowing through the province of Gozan, now Kizzel-Ozan.
seems in the Authorized Version of (1 Chronicles 5:26) to be the name of a river, but in (2 Kings 17:6) and 2Kin 18:11 It is evidently applied not to a river but a country. Gozan was the tract to which the Israelites were carried away captive by Pul, Tiglathpileser and Shalmaneser, or possibly Sargon. It is probably identical with the Gauzanitis of Ptolemy, and I may be regarded as represented by the Mygdonia of other writers. It was the tract watered by the Habor, the modern Khabour , the great Mesopotamian affluent of the Euphrates.
Now the Ozan, a river of Media and the adjacent district, Isa 37:12, to which Tiglath-pileser and afterwards Shalmanezer sent the captive Israelites, 2Ki 17:6; 1Ch 5:26. The Kizzil-ozan, or Golden River, is in the northwest part of Persia, and flows northeast, with large curves, into the Caspian Sea.
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
חָרָן (Charan) refers to both a city in northern Mesopotamia and a man, specifically a son of Caleb from the tribe of Judah. The city is associated with Abraham's migration from Ur of the Chaldees, while the individual Haran is noted in genealogies, particularly in 1 Chronicles 2:46. The name means "mountaineer."
חָרָן n.pr.loc. city in northern Mesopotamia
base
חָרָן n.pr.m. son of Caleb of Judah
base
H2771a חָרָן city in northern Mesopotamia H2771b חָרָן son of Caleb of Judah
2771 Charan kaw-rawn'
from 2787; parched; Charan, the name of a man and also of a
place:--Haran.
see HEBREW for 02787
חָרָן (cha.ran) — Haran.
Haran = "mountaineer"
the city to which Abraham migrated when he left Ur of the Chaldees and where he stayed until his father died before leaving for the promised land; located in Mesopotamia in Padan-aram at the foot of Mount Masius between the Khabour and the Euphrates
Also named: Charran (Χαρράν "Haran" G5488)
חָרָן (cha.ran) — Haran.
A man of the tribe of Judah living at the time of Egypt and Wilderness, first mentioned at 1Ch.2.46;
son of: Caleb (H3612H) and Ephah (H5891H);
brother of: Moza (H4162) and Gazez (H1495);
half-brother of: Hur (H2354), Jesher (H3475), Shobab (H7727H), Ardon (H0715), Mareshah@1Ch.2.42 (H4337), Jahdai (H3056), Sheber (H7669), Tirhanah (H8647), Shaaph (H8174H), Sheva (H7724) and Achsah (H5915H);
father of: Gazez (H1495H)
§ Haran = "mountaineer"
a son of Caleb by his concubine Ephah
N-proper — Noun properHNpl
Haran
(1.) Heb. haran; i.e., “mountaineer.” The eldest son of Terah, brother of Abraham and Nahor, and father of Lot, Milcah, and Iscah. He died before his father (Gen. 11:27), in Ur of the Chaldees.
(2.) Heb. haran, i.e., “parched;” or probably from the Accadian charana, meaning “a road.” A celebrated city of Western Asia, now Harran, where Abram remained, after he left Ur of the Chaldees, till his father Terah died (Gen. 11:31, 32), when he continued his journey into the land of Canaan. It is called “Charran” in the LXX. and in Acts 7:2. It is called the “city of Nahor” (Gen. 24:10), and Jacob resided here with Laban (30:43). It stood on the river Belik, an affluent of…
(a mountaineer). The third son of Terah, and therefore youngest brother of Abram. (Genesis 11:26) (B.C. 1926.) Three children are ascribed to him --Lot, vs. (Genesis 11:27,31) and two daughters, viz., Milcah, who married her uncle Nahor, ver. (Genesis 11:29) and Iscah. ver. (Genesis 11:29) Haran was born in Ur of the Chaldees, and he died there while his father was still living. ver. (Genesis 11:28) A Gershonite Levite in the time of David, one of the family of Shimei. (1 Chronicles 23:9) A son of the great Caleb by his concubine Ephah. (
1. The eldest son of Terah, brother of Abraham, and father of Lot, Milcah, and Iscah. He died before his father Terah, Ge 11:26- 31.
2. An ancient city called in the New Testament Charran, in the northwest part of Mesopotamia. Here, after leaving Ur, Abraham dwelt till is father Terah died; and to this old homestead Isaac sent for a wife, and Jacob fled from the wrath of Esau, Ge 11:31,32; 12:5; 24:1-67; 27:43; 28:10; 29:4. Haran was ravaged by the Assyrians in the time of Hezekiah, 2Ki 19:12; Isa 37:12. Here also Crassus the Roman general was defeated and killed by the Parthiuated on a branch of the Euphrates, in 36 degrees 52’ north latitude, and 39 degrees 5’ east…
mountainous country
רֶ֫צֶף (Retseph) refers to a location known as Rezeph, which was conquered by the Assyrians. The name is associated with the meaning "a hot stone." The entries consistently identify it as a place, with no significant disagreement among the lexicons.
רֶ֫צֶף n.pr.loc. conquered by Assyr.
base
H7530 רֶ֫צֶף conquered by Assyr.
7530 Retseph reh'-tsef
the same as 7529; Retseph, a place in Assyrian:--Rezeph.
see HEBREW for 07529
רֶ֫צֶף (re.tseph) — Rezeph.
§ Rezeph = "a hot stone"
a place conquered by Assyria
Conj | N-proper — Conjunction · noun properHC/Npl
re'-zef (retseph;
1. Forms of the Name:
Codex Vaticanus Rhapheis; Rhaphes; Codex Alexandrinus ten Rhapheth (2Ki 19:12), B Q margin Rhapheth Codex Sinaiticus Q Rhafes; Codex Alexandrinus Rhapheis (Isa 37:12); Vulgate (Jerome's Latin Bible, 390-405 A.D.) Roseph (2Ki 19:12), Reseph (Isa 37:12)): One of the places referred to by Sennacherib's Rabshakeh when delivering that king's message to Hezekigh demanding the surrender of Jerusalem. The names which precede are Gozan and Haran; and "the children of Eden that were Telassar" follows.
2. Now Called Rucafa:
Rezeph
Solid; a stone, (2 Kings 19:12; Isa. 37:12), a fortress near Haran, probably on the west of the Euphrates, conquered by Sennacherib.
(a hot stone), one of the places which Sennacherib mentions, in his taunting message to Hezekiah, as having been destroyed by his predecessor. (2 Kings 19:12; Isaiah 37:12)
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
עֶ֫דֶן (‘Eden) refers to a place in Mesopotamia, associated with the meaning of 'pleasure.' It is noted as a territory conquered by Assyria, likely situated in the northwest region of Mesopotamia. The entries indicate a connection to the root word for pleasure, though they do not provide extensive details.
עֶ֫דֶן n.pr. (? urb. et) terr. conquered by Assyria
base
H5729 עֶ֫דֶן conquered by Assyria
5729 `Eden eh'-den
from 5727; pleasure; Eden, a place in Mesopotamia:--Eden.
see HEBREW for 05727
עֶ֫דֶן (e.den) — Eden.
§ Eden = "pleasure"
a place conquered by Assyria; probably located in the northwest of Mesopotamia
N-proper — Noun properHNpl
e'-d'-n (`edhen, "delight"; Edem):
(1) The land in which "Yahweh God planted a garden," where upon his creation "he put the man whom he had formed" (Ge 2:8).
In the Assyrian inscriptions idinu (Accadian, edin) means "plain" and it is from this that the Biblical word is probably derived. Following are the references to Eden in the Bible, aside from those in Ge 2 and 3: Ge 4:16; Isa 51:3; Eze 28:13; 31:9,16,18; 36:35; Joe 2:3. The Garden of Eden is said to be "eastward, in Eden" Ge (2:8); where the vegetation was luxurious (2:9) and the fig tree indigenous (3:7), and where it was watered by irrigation.
Eden
Delight. (1.) The garden in which our first parents dewlt (Gen. 2:8-17). No geographical question has been so much discussed as that bearing on its site. It has been placed in Armenia, in the region west of the Caspian Sea, in Media, near Damascus, in Palestine, in Southern Arabia, and in Babylonia. The site must undoubtedly be sought for somewhere along the course of the great streams the Tigris and the Euphrates of Western Asia, in “the land of Shinar” or Babylonia. The region from about lat. 33 degrees 30’ to lat. 31 degrees, which is a very rich and fertile tract, has been by the most competent authorities agreed on as the probable site of Eden. “It is a region where streams abound, where they divide and re-unite, where alone in the Mesopotamian tract can be found the phenomenon of a single river parting into four arms, each…
A Gershonite Levite, son of Joah, in the days of Hezekiah. (2 Chronicles 29:12) (B.C. 727.) Also a Levite, probably identical with the preceding. (2 Chronicles 31:15)
A province in Asia, in which was Paradise. "The Lord God planted a garden eastward in Eden, and there he put the man whom he had formed," Ge 2:8. The topography of Eden is thus described: "And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads. The name of the first is Pison," etc.
This obscure passage has received many different explanations and applications, none of which are fully satisfactory; and now it is impossible to say with certainty where Eden lay. Most writers have sought for it in some elevated and central region, the heights of which would give rise to various rivers flowing off in different directions through lower grounds to their outlets. Such a region exists in the high lands of Armenia, west of Mount Ararat and 5,000 feet above the sea. Here, within a circle but a…
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
תְּלַאשָּׂ֑ר (tel-as-sar) refers to a location, specifically a region in Assyria, possibly in Mesopotamia. The name is interpreted as meaning 'Assyrian hill.' It appears in the context of a city that was conquered and held by the Assyrians.
תְּלַאשָּׂ֑ר n.pr.loc. appar. in Mesopot.
base
H8515 תְּלַאשָּׂ֑ר appar. in Mesopot.
8515 Tla'ssar tel-as-sar'
or Tlassar {tel-as-sar'}; of foreign derivation; Telassar, a
region of Assyria:--Telassar.
תְּלַאשָּׂ֑ר (te.las.sar) — Telassar.
§ Telassar or Thelasar = "Assyrian hill"
a city conquered and held by the Assyrians located apparently in Mesopotamia
Prep | N-proper — Preposition · noun properHR/Npl
te-las'-ar (tela'-ssar (2Ki 19:12), telassar (Isa 37:12); Codex Alexandrinus Thalassar; Codex Vaticanus Thaesthen; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Thelassar, Thalassar):
1. The Name and Its Meaning:
This city, which is referred to by Sennacherib's messengers to Hezekiah, is stated by them to have been inhabited by the "children of Eden." It had been captured by the Assyrian king's forefathers, from whose hands its gods had been unable to save it. Notwithstanding the vocalization, the name is generally rendered "Hill of Asshur," the chief god of the Assyrians, but "Hill of Assar," or Asari (a name of the Babylonian Merodach), would probably be better.
2. Suggestions as to the Geographical Position:
Telassar
Or Thelasar, (Isa. 37:12; 2 Kings 19:12), a province in the south-east of Assyria, probably in Babylonia. Some have identified it with Tel Afer, a place in Mesopotamia, some 30 miles from Sinjar.
taking away; heaping up