Amos 1:12 — Word Study
WLCוְשִׁלַּ֥חְתִּי אֵ֖שׁ בְּתֵימָ֑ן וְאָכְלָ֖ה אַרְמְנ֥וֹת בָּצְרָֽה׃ פ
BSASo I will sendshâlach [dispatch, cause to go] fireʼêsh [burning, flame] upon TemanTêymân [a region in Edom, east of Idumea] to consumeʼâkal [devour, burn up completely] the citadelsʼarmôwn [strongholds, fortresses] of BozrahBotsrâh [a town in Edom, a sheepfold or fortress]
| Greek | English | Parsing |
|---|---|---|
| וְשִׁלַּ֥חְתִּי | and I will send forth | Verb, Piel, sequential perfect first person common singular |
| אֵ֖שׁ | a fire | Noun common, both singular absolute |
| בְּתֵימָ֑ן | on Teman | Preposition, noun proper |
| וְאָכְלָ֖ה | and it will consume | Verb, Qal, sequential perfect third person feminine singular |
| אַרְמְנ֥וֹת | [the] fortresses of | Noun common, feminine plural construct |
| בָּצְרָֽה׃ פ | Bozrah | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I will send fire upon Teman to consume the citadels of Bozrah.” |
| KJV | But I will send a fire upon Teman, which shall devour the palaces of Bozrah. |
| ASV | But I will send a fire upon Teman, and it shall devour the palaces of Bozrah. |
| YLT | And I have sent a fire against Teman, And it hath consumed palaces of Bozrah. |
| WEB | but I will send a fire on Teman, and it will devour the palaces of Bozrah.” |
| BBE | And I will send a fire on Teman, burning up the great houses of Bozrah. |
Where they part company is אֵשׁ — see How Translations Differ.
The main clause expresses the action of sending fire, with additional phrases providing context and purpose.
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 — Amos 1:12
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 — Judgment Against Edomgenerated
Amos 1:12 is part of a prophetic declaration where God announces judgment against Edom for its violence and lack of compassion towards Israel. This verse specifically foretells the sending of fire upon Teman, a region in Edom, to consume the strongholds of Bozrah, illustrating the severity of God's judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 36:11 | The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. |
| 2 | Jeremiah 49:7–20 | Concerning Edom, this is what the LORD of Hosts says: “Is there no longer wisdom in Teman? Has counsel perished from the prudent? Has their wisdom decayed? |
| 3 | Obadiah 1:9–10 | Then your mighty men, O Teman, will be terrified, so that everyone in the mountains of Esau will be cut down in the slaughter. |
| 4 | Genesis 36:33 | When Bela died, Jobab son of Zerah from Bozrah reigned in his place. |
| 5 | Isaiah 34:6 | The sword of the LORD is bathed in blood. It drips with fat— with the blood of lambs and goats, with the fat of the kidneys of rams. For the LORD has a sacrifice in Bozrah, a great slaughter in the land of Edom. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שִׁלַּ֥חְתִּי, ve.shi.Lach.tigenerated
The verb שָׁלַח (shalach) means 'to send' and is a Piel form, indicating an active sending forth. The parsing shows it is a sequential perfect first person common singular, meaning God Himself is the one sending.
This word has a broad application, including the sending away of people or things, and can imply a sense of urgency or purpose in the act of sending. In this context, it emphasizes God's decisive action against Edom.
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 שִׁלַּ֥חְתִּי governs the entire verse, indicating the action of sending. This verb is followed by a prepositional phrase בְּתֵימָ֑ן that specifies the location of the action, and a noun phrase אַרְמְנ֥וֹת that serves as the object of the verb, describing what is to be consumed.
The Hebrew structure places emphasis on the action of sending fire, with the location and object following, which is typical in Hebrew syntax.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐχαποστελῶ (G1821) to translate שִׁלַּחְתִּי, indicating a similar sense of sending forth. This choice reflects a direct action and intention behind God's judgment.
The translation of אֵשׁ as πῦρ (G4442) aligns with the Hebrew meaning of fire, maintaining the imagery of destruction and divine wrath.
In plain words — the whole versegenerated
Amos 1:12 tells us that God will send fire upon Teman to destroy the strongholds of Bozrah. This verse is part of God's judgment against Edom for its violence against Israel, emphasizing the seriousness of divine retribution.
Frequently Asked Questionsgenerated
This indicates God's judgment and destruction aimed at Edom, specifically targeting the region of Teman and its strongholds.
Fire represents God's anger and judgment, often signifying destruction and purification in biblical texts.
Bozrah is highlighted as a key location in Edom, symbolizing strength and fortification, making its destruction a powerful statement of God's judgment.
This verse exemplifies the theme of divine judgment against nations that oppress Israel, showcasing God's sovereignty and justice.
Reflection Questionsgenerated
- What does this verse teach us about God's judgment on nations?
- How can we understand the symbolism of fire in our own lives?
- In what ways do we see parallels between Edom's actions and those of nations today?
- How can this message of judgment encourage us to reflect on our own actions and attitudes?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 1:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I will send a fire upon Teman,.... A principal city of Edom or Idumea, so called from Teman a grandson of Esau, Genesis 36:11.
Read John Gill on Amos 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I will send a fire upon Teman, which shall devour the palaces of Bozrah. But I will send a fire upon Teman - a city of Edom, called from a grandson of Esau (Genesis 36:11; Genesis 36:15; Obadiah 1:8-9).
Read Robert Jamieson on Amos 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will send a fire: see ,7. Teman; metropolis of Idumea, called from Esau’ s grandson of that name; of this see . And this here taken synecdochically implieth the inhabitants of this city, and of the whole country, which shall perish when the judgment here threatened shall be executed. Which shall devour the palaces: see . Bozrah; a city bordering on Moab and Idumea, and which sometimes belonged to the one, sometimes to the other, as events of war determined. It may be there might be two cities of this name, the one in Moab, the other in Edom, or Idumea; however, this was a very strong city, and one of the chiefest in the whole kingdom, so that in the menace against Bozrah and Teman the…
Read Matthew Poole on Amos 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 1:12 But I will send a fire upon Teman, which shall devour the palaces of Bozrah.Ver. 12. But I will send a fire] A fierce enemy, ut supra. The inhabitants of Teman and Bozra, together with other the posterity of Esau, were famous for power and policy, Obadiah 1:8-9 Jeremiah 49:7 Isaiah 34:6. But there is no wisdom, might, nor counsel against the Lord, Proverbs 21:30-31. He can make fools and babies of the Church’ s enemies: he can fire out their malice.
Read John Trapp on Amos 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Teman.—According to Genesis 36:11, a name for a grandson of Esau. The district and chief town of this name are often referred to in the Prophets (Jeremiah 49:7-8; Ezekiel 25:13; Habakkuk 3:3; Obadiah 1:8-9). The wisdom and might of the Temanites were well known, and Eliphaz the Temanite was one of the sage interlocutors of the Book of Job. It was situated, according to Burckhardt and Robinson, south of the Wady Musa. Bozrah.—Referred to in Jeremiah 49:13; Jeremiah 49:22; Micah 2:12; Isaiah 34:6; Isaiah 63:1. Quite distinct from Bozrah in Moab (Jeremiah 48:24). The former is situated south of the Dead Sea, identified by Robinson and Burckhardt with the village of El Buseireh in Jebal.
Read Charles John Ellicott on Amos 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Teman-Bozrah.] Principal cities of Idumea.
Read AdamClarke on Amos 1 →CambridgeThe Cambridge Bible for Schools and Colleges12. upon Teman] According to Eusebius and Jerome (Onomastica, ed. Lagarde, pp. 156, 260), a district of the chiefs (‘dukes’ [duces]) of Edom in Gebal, but also, they add, a village about 15 (Jerome 5) miles from Petra, and the station of a Roman garrison. From Ezekiel 25:13, where it is implied that Teman was in an opposite quarter to Dedan, it may be inferred that, as Dedan was the name of a tribe on the S.E. of Edom, Teman was in the N. or W. part of Edom. It is mentioned elsewhere in the O.T., as synonymous with Edom, Jeremiah 49:7; Obadiah 1:9; Habakkuk 3:3, or in poetical parallelism with it, Jeremiah 49:20 : cf. Genesis 36:34. Eliphaz, Job’s friend, is described as a Temanite (Job…
Read Cambridge on Amos 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut - (And I, in My turn and as a consequence of these sins) will send a fire upon Teman “Teman,” say Eusebius and Jerome , “was a country of the princes of Edom, which had its name from Teman son of
Read Albert Barnes on Amos 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So I will send fire upon Teman to consume the citadels of Bozrah.”
but I will send a fire on Teman, and it will devour the palaces of Bozrah.”
So I will send fire upon Teman to consume the citadels of Bozrah.”
So I will set Teman on fire; fire will consume Bozrah’s fortresses.”
Tyndale line
But I will send a fire upon Teman, which shall devour the palaces of Bozrah.
But I will send a fire upon Teman, and it shall devour the palaces of Bozrah.
but I will send a fire upon Teman, and it shall devour the palaces of Bozrah.
But I will send a fire upon Teman, which shall devour the palaces of Bozrah.
Therefore will I send a fire vpon Teman, and it shall deuoure the palaces of Bozrah.
Strictly literal
And I will send a fire upon Teman, and it shall devour the palaces of Bozrah.
And I have sent a fire against Teman, And it hath consumed palaces of Bozrah.
And I have sent a fire against Teman, || And it has consumed palaces of Bozrah.”
And I will send out a fire against Theman, which shall devour the palaces of Bozrah.
I will send fire on Teman, and it will devour the palaces of Bozrah.”
From the Latin
I will send a fire into Theman: and it shall devour the houses of Bosra.
Simplified
So I will send down fire on Teman, and I will burn up the fortresses of Bozrah.
And I will send a fire on Teman, burning up the great houses of Bozrah.
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 reads: וְשִׁלַּ֥חְתִּי אֵ֖שׁ בְּתֵימָ֑ן וְאָכְלָ֖ה אַרְמְנ֥וֹת בָּצְרָֽה׃ פ. The Septuagint matches five of the six words, indicating a close alignment with the Hebrew text, while the Dead Sea Scrolls show some restoration but maintain the core message of the judgment.
וְשִׁלַּ֥חְתִּי אֵ֖שׁ בְּתֵימָ֑ן וְאָכְלָ֖ה אַרְמְנ֥וֹת בָּצְרָֽה׃ פ
5 of the 6 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.
[ושלחתי] [אש] [בתימן] [ואכלה] ארמנות בוצרה
1 word on the leather — 1 partly restored, 4 supplied entire by an editor.
[ושלחתי] [אש] [בתימן] [ואכלה] [ארמנות] בצרה
nothing on the leather here — 1 partly restored, 5 supplied entire by an editor.
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 Amos 1:12
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 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-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
תֵּימָן (teyman) refers to a district in Edom and is associated with an Edomite chief. It is linked to a man named Teman, a descendant of Esau's grandson Eliphaz. The name means 'south' and is noted for the wisdom of its people. The term also denotes the region occupied by Teman's descendants, located east of Idumea.
תֵּימָן n.pr. (m. et) loc. a N. district of Edom, poet. often = Edom; as name of an Edomite chief
base
H8487 תֵּימָן a N. district of Edom, poet. often = Edom; as name of an Edomite chief
8487 Teyman tay-mawn'
or Teman {tay-mawn'}; the same as 8486; Teman, the name of
two Edomites, and of the region and descendant of one of
them:--south, Teman.
see HEBREW for 08486
תֵּימָן (te.man) — Teman.
A man of the Edomites living at the time of the Patriarchs, first mentioned at Gen.36.11;
son of: Eliphaz (H0464);
brother of: Omar (H0201), Zepho (H6825), Gatam (H1609), Kenaz (H7073), Amalek (H6002H) and Korah (H7141H)
§ Teman = "south"
1) son of Eliphaz, grandson of Esau, and one of the dukes of Edom
2) the tribe descended from 1 noted for the wisdom of its people
3) the region occupied by the descendants of 1, located east of Idumea
תֵּימָן (te.man) — Teman.
Teman = "south"
the region occupied by the descendants of Teman, located east of Idumea
Also named: te.ma.ni (תֵּימָנִי "Temanite" H8489)
Prep | N-proper — Preposition · noun properHR/Npl
te'-man (teman, "on the right," i.e. "south"; Thaiman): The name of a district and town in the land of Edom, named after Teman the grandson of Esau, the son of his firstborn, Eliphaz (Ge 36:11; 1Ch 1:36). A duke Teman is named among the chiefs or clans of Edom (Ge 36:42; 1Ch 1:53). He does not however appear first, in the place of the firstborn. Husham of the land of the Temanites was one of the ancient kings of Edom (Ge 36:34; 1Ch 1:45). From Obad 1:9 we gather that Teman was in the land of Esau (Edom). In
Teman
Id. (1.) A grandson of Esau, one of the “dukes of Edom” (Gen. 36:11, 15, 42).
(2.) A place in Southern Idumea, the land of “the sons of the east,” frequently mentioned in the Old Testament. It was noted for the wisdom of its inhabitants (Amos 1:12; Obad. 1:8; Jer. 49:7; Ezek. 25:13). It was divided from the hills of Paran by the low plain of Arabah (Hab. 3:3).
(the south). A son of Eliphaz, son of Esau by Adah. (Genesis 36:11,15,41; 1 Chronicles 1:36,53) (B.C. about 1792.) A country, and probably a city, named after the Edomite phylarch, or from which the phylarch took his name. The Hebrew signifies "south," etc., see (Job 9:9; Isaiah 43:6) and it is probable that the land of Teman was a southern portion of the land of Edom, or, in a wider sense, that of the sons of the east. Teman is mentioned in five places by the prophets, in four of which it is connected with Edom and in two with Dedan. (Jeremiah 49:7,8; Ezekiel 25:13) Eusebius and Jerome mention Teman as a town in their…
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
אַרְמוֹן (armown) refers to a citadel, castle, or palace, indicating a structure that is elevated or fortified. This term is primarily found in the prophetic books of the Old Testament, particularly in Amos and Jeremiah, and it is noted that it was not used before the royal period. The entries consistently emphasize its meanings related to fortifications and royal residences.
אַרְמוֹן n.m. citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
base
H759 אַרְמוֹן citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
759 'armown ar-mone'
from an unused root (meaning to be elevated); a citadel (from
its height):--castle, palace. Compare 2038.
see HEBREW for 02038
אַרְמוֹן (ar.mon) — citadel: palace.
: palace
citadel, palace, fortress
Also means: ar.mon (אַרְמוֹן ": fortress" H0759H)
אַרְמוֹן (ar.mon) — citadel: fortress.
: palace
citadel, palace, fortress
A sub-meaning of ar.mon (אַרְמוֹן ": palace" H0759)
N-mp — Noun common · feminine plural constructHNcfpc
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…
בָּצְרָה (botsrah) refers to a town known as Bozrah, located in both Edom and Moab. The name is interpreted to mean 'sheepfold' or 'fortress.' It is linked to the Hebrew word for Bezer (בֶּ֫צֶר), suggesting a connection between these locations.
בָּצְרָה n.pr.loc.
city of Edom
of Moab
base
H1224 בָּצְרָה . city of Edom
. of Moab
1224 Botsrah bots-raw'
the same as 1223; Botsrah, a place in Edom:--Bozrah.
see HEBREW for 01223
בׇּצְרָה (bots.rah) — Bozrah.
§ Bozrah = "sheepfold" or "fortress"
a town in Edom
בׇּצְרָה (bots.rah) — Bozrah.
Bozrah = "sheepfold" or "fortress"
a town in Moab
Another name of be.tser (בֶּ֫צֶר "Bezer" H1221G)
N-proper — Noun properHNpl
boz'-ra (botsrah, "sheepfold"; Bosorrha, Bosor):
(1) The capital of Edom, a city of great antiquity (Ge 36:33; 1Ch 1:44; Isa 34:6; 63:1; Jer 49:13; Am 1:12). It may be identical with Buceirah, which lies about 7 miles Southwest of Tufileh, on the main road to Petra.
(2) A city in Moab mentioned in Jer 48:24. It is probably identical with Bezer, the city of refuge. It may be represented today by Qusur Bashair, which towers lie some 15 miles Southeast of Dibon. In this case Beth-gamul would be identical with Jemail, 8 miles East of Dibon, and Beth-meon with Ma`in…
Bozrah
Enclosure; fortress. (1.) The city of Jobab, one of the early Edomite kings (Gen. 36:33). This place is mentioned by the prophets in later times (Isa. 34:6; Jer. 49:13; Amos 1:12; Micah 2:12). Its modern representative is el-Busseireh. It lies in the mountain district of Petra, 20 miles to the south-east of the Dead Sea.
(2.) A Moabite city in the “plain country” (Jer. 48:24), i.e., on the high level down on the east of the Dead Sea. It is probably the modern Buzrah.
(fortress). In Edom, the city of Jobab the son of Zerah, one of the early king of that nation. (Genesis 36:33; 1 Chronicles 1:44) Mentioned by Isaiah, (Isaiah 34:6; 63:1) in connection with Edom, and by Jeremiah, (Jeremiah 49:13,22; Amos 1:12) and (Micah 2:12) Its modern representative is el-Busaireh , which lies on the mountain district to the southeast of the Dead Sea. In his catalogue of the cities of the land of Moab, Jeremiah, (Jeremiah 48:24) mentions a Bozrah as in "the plain country" (ver 21), i.e. the high level downs on the east of the Dead Sea.
Ge 36:33, a city of Edom, Isa 34:6 63:1, and the region around it, Jer 49:13,22. It is associated with Terman, and with the Red sea, Jer 49:20-22 Am 1:12. Its site is found in the modern El-Busaireh, midway between Kir Moab and Mount Hor, south by east of the Dead sea. This is a village of about fifty houses, on a hill crowned by a small castle. The ruins are those of a considerable city. Bozrah of Moab, Jer 48:24, may be the same place with this, or perhaps with Bezer.