Amos 5:9 — Word Study
WLCהַמַּבְלִ֥יג שֹׁ֖ד עַל־ עָ֑ז וְשֹׁ֖ד עַל־ מִבְצָ֥ר יָבֽוֹא׃
BSAHe flashesbâlag [sends sudden, with a smile] ◂destructionshôd [violence, ruin] onʻal the strongʻaz [mighty, fierce] ◂so that furyshôd [destruction, social sin] comesbôwʼ▸ uponʻal [against, above] the strongholdmibtsâr [fortress, fortified place, castle]
| Greek | English | Parsing |
|---|---|---|
| הַמַּבְלִ֥יג | the [who] causes to flash | Particle, verb hiphil participle (active) masculine singular |
| שֹׁ֖ד | devastation | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| עָ֑ז | [the] strong | Adj |
| וְשֹׁ֖ד | and devastation | Conjunction, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| מִבְצָ֥ר | a fortress | Noun common, masculine singular absolute |
| יָבֽוֹא׃ | it will come | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He flashes destruction on the strong, so that fury comes upon the stronghold. |
| KJV | That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress. |
| ASV | that bringeth sudden destruction upon the strong, so that destruction cometh upon the fortress. |
| YLT | Who is brightening up the spoiled against the strong, And the spoiled against a fortress cometh. |
| WEB | who brings sudden destruction on the strong, so that destruction comes on the fortress. |
| BBE | Who sends sudden destruction on the strong, so that destruction comes on the walled town. |
Where they part company is in the rendering of שֹׁ֖ד — see How Translations Differ.
The sentence is structured around a main action followed by its target and the resulting consequence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Amos 5:9
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 — God's Judgment on Israelgenerated
Amos 5:9 presents a vivid image of divine judgment, where God sends destruction to the strong, highlighting the consequences of social sin. This verse is part of a larger passage where Amos calls out the injustices in Israel, reminding the people of the LORD's power over creation and His role as a judge. The surrounding verses emphasize the need for justice and righteousness, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 13:17–25 | “Open the east window,” said Elisha. So he opened it and Elisha said, “Shoot!” So he shot. And Elisha declared: “This is the LORD’s arrow of victory, the arrow of victory over Aram, for you shall strike the Arameans in Aphek until you have put an end to them.” |
| 2 | Jeremiah 37:10 | Indeed, if you were to strike down the entire army of the Chaldeans that is fighting against you, and only wounded men remained in their tents, they would still get up and burn this city down.” |
| 3 | Hebrews 11:34 | quenched the raging fire, and escaped the edge of the sword; who gained strength from weakness, became mighty in battle, and put foreign armies to flight. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הַמַּבְלִ֥יג, ha.mav.Liggenerated
The word הַמַּבְלִ֥יג (ha.mav.Lig) is derived from the root בָּלַג (balag), which means to gleam or smile. In this context, it conveys the idea of sending destruction suddenly and with a certain ease, as if the act of judgment is almost effortless.
This participle form indicates an ongoing action, suggesting that God's judgment is active and present. The choice of this word reflects the nature of divine intervention, emphasizing both the swiftness and the authority behind it.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'He flashes destruction on the strong,' which is echoed in the KJV and ASV.
Sentence Structuregenerated
The main verb הַמַּבְלִ֥יג governs the entire verse, with two noun phrases following it: the object שֹׁ֖ד and the subject שֹׁ֖ד. The structure emphasizes the action of sending destruction and the consequences that follow.
The prepositional phrases עַל־ and עַל־ introduce the strong and the fortress, respectively, showing the targets of God's judgment. This arrangement highlights the relationship between the act of destruction and its intended recipients.
Septuagint Backgroundgenerated
The Septuagint translates הַמַּבְלִ֥יג as διαιρῶν (diairōn), meaning 'dividing' or 'separating.' This choice suggests a nuanced interpretation of God's action, emphasizing the distinction made between the strong and their strongholds.
This translation indicates a broader understanding of the consequences of divine judgment, where separation from safety and security is a key theme.
In plain words — the whole versegenerated
Amos 5:9 describes how God sends sudden destruction against the strong, resulting in fury upon their strongholds. This verse highlights the consequences of social sin and serves as a warning about divine judgment.
Frequently Asked Questionsgenerated
It indicates that God's judgment is swift and powerful, arriving suddenly upon those who are strong.
The strong are often those who oppress others, and this verse serves as a warning against social injustice.
The stronghold represents the places of safety and security that will not protect the strong from God's judgment.
It reflects Amos's call for justice and righteousness, emphasizing that God will not overlook social sin.
Reflection Questionsgenerated
- In what ways do I see injustice in my community, and how can I respond to it?
- How can I ensure that I am not among those who oppress the vulnerable?
- What does it mean for me to trust in God's judgment over my own understanding of justice?
- How can I prepare myself spiritually to face the consequences of social sin?
The early church on this verse — how the Fathers read it
An early commentary on this verse highlights the ease of God's judgment, suggesting it is executed with a smile, reflecting His authority and power.
With a smile: That is, with all ease, and without making any effort.Early Church Fathers on Amos 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 5:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat strengtheneth the spoiled against the strong,.... Such as have been taken by an enemy, who have been stripped of their armour, and spoiled of all their goods and substance, and have no friends
Read John Gill on Amos 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress. That strengtheneth the spoiled - literally, spoil, or devastation: hence, the person spoiled.
Read Robert Jamieson on Amos 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat strengtheneth the spoiled; you have been exceedingly weakened and spoiled by your enemies; yet return, repent, seek God, for he can renew your strength, that you shall spoil your spoilers who are strong. Against the strong; the mighty, victorious, and insolent. The spoiled, those that had lost their strength, and were as conquered, shall come against the fortress; shall rally, re-embody, and form a siege against their besiegers: so God, whom you should serve, will soon turn all from dark and dismal into light and pleasing unto you and yours; in your apostacy all will be misery and darkness, but in your return all shall be well and prosperous with you.
Read Matthew Poole on Amos 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 5:9 That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.Ver. 9. That strengtheneth the spoiled against the strong] Victorem a victo superari saepe videmus. God can quickly change the scene, turn the scales, Jeremiah 37:10, though ye had smitten the whole army of the Chaldeans, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire. In a bloody fight between Amurath III, king of Turks, and Lazarus, despot of Servia, many thousands fell on both sides. In conclusion the Turks had the victory, and Lazarus was slain. Amurath, after that great victory, with some few of his…
Read John Trapp on Amos 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) That strengthened.—The rendering should be who causeth desolation to gleam upon the strong (who were priding themselves on their immunity), so that desolation cometh on the stronghold.
Read Charles John Ellicott on Amos 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. That strengtheneth the spoiled] Who takes the part of the poor and oppressed against the oppressor; and, in the course of his providence, sets up the former, and depresses the latter.
Read AdamClarke on Amos 5 →CambridgeThe Cambridge Bible for Schools and Colleges9. That strengthened the spoiled against the strong &c.] that causeth devastation to flash forth (R.V. marg.) upon the strong, so that devastation cometh (R.V.) upon the fortress. From illustrations of Jehovah’s power as displayed in the physical government of the world, the prophet passes to examples supplied by the moral government of the world: He brings sudden destruction upon the mighty, so that even their strongest fortresses cannot save them. The word rendered strengtheneth occurs also Job 9:27; Job 10:20, Psalms 39:13, and a cognate subst. in Jeremiah 8:18. The meaning was forgotten by the Jews; and hence the mediaeval commentators, as David Kimchi, conjectured a sense to strengthen…
Read Cambridge on Amos 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThat strengtheneth the spoiled - (Literally, “spoil” English margin) probably That “maketh devastation to smile on the strong.” .
Read Albert Barnes on Amos 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He flashes destruction on the strong, so that fury comes upon the stronghold.
who brings sudden destruction on the strong, so that destruction comes on the fortress.
He flashes destruction on the strong, so that fury comes upon the stronghold.
He flashes destruction down upon the strong so that destruction overwhelms the fortified places.)
Tyndale line
That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.
that bringeth sudden destruction upon the strong, so that destruction cometh upon the fortress.
that bringeth sudden destruction upon the strong, so that destruction cometh upon the fortress.
That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.
He strengtheneth the destroyer against the mightie: and the destroyer shall come against the fortresse.
Strictly literal
He causeth destruction to break forth suddenly upon the strong, and bringeth destruction upon the fortress.
Who is brightening up the spoiled against the strong, And the spoiled against a fortress cometh.
Who is brightening up the spoiled against the strong, || And the spoiled comes against a fortress.
That causeth wasting to prevail against the strong, so that wasting shall come against the fortress.
He brings sudden destruction on the strong so that destruction comes on the fortresses.
From the Latin
He that with a smile bringeth destruction upon the strong, and waste upon the mighty.
Simplified
In a flash he cuts down the strong and destroys the fortresses.
Who sends sudden destruction on the strong, so that destruction comes on the walled town.
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 align closely, with all eight words matched. The Dead Sea Scrolls fragment contains seven words of the verse, with some parts restored, indicating a high degree of textual consistency.
הַמַּבְלִ֥יג שֹׁ֖ד עַל־ עָ֑ז וְשֹׁ֖ד עַל־ מִבְצָ֥ר יָבֽוֹא׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
שד על עז ושד [על] [מבצר] [יבוא]
7 words of the verse are on this fragment — 2 partly restored, 3 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 5:9
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.
בָּלַג (balag) is a Hebrew verb primarily found in the Hiphil form, meaning to gleam or smile. It conveys a sense of cheerfulness, as well as the idea of causing something to burst or flash. The entries suggest a dual focus on positive expressions, like smiling, and more dynamic actions, such as bursting.
[בָּלַג] vb. gleam, smile—only Hiph.
shew a smile, look cheerful
cause to burst or flash
base
H1082 בָּלַג
1082 balag baw-lag'
a primitive root; to break off or loose (in a favorable or
unfavorable sense), i.e. desist (from grief) or invade (with
destruction):--comfort, (recover) strength(-en).
בָּלַג (ba.lag) — be cheerful.
1) to gleam, smile
1a) (Hiphil) only
1a1) to show a smile, look pleasant
1a2) to cause to burst
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine singularHTd/Vhrmsa
שֹׁד (shod) refers to concepts of violence and destruction, encompassing havoc, devastation, and ruin. It is derived from a root that suggests oppression and robbery. The term appears in contexts related to social sin and the consequences of violence, as noted in Job 5:21.
שֹׁד, שׁוֹד n.m. violence, havoc, devastation, ruin
base
H7701 שֹׁד, שׁוֹד violence, havoc, devastation, ruin
7701 shod shode
or showd (Job 5:21) {shode}; from 7736; violence,
ravage:--desolation, destruction, oppression, robbery,
spoil(-ed, -er, - ing), wasting.
see HEBREW for 07736
שֹׁד (shod) — violence.
1) havoc, violence, destruction, devastation, ruin
1a) violence, havoc (as social sin)
1b) devastation, ruin
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word עַז (az) is built from the root associated with strength. It covers meanings such as strong, mighty, and fierce, indicating power and intensity. The entries consistently highlight its connotations of strength and harshness.
עַז adj. strong, mighty, fierce
base
H5794 עַז strong, mighty, fierce
5794 `az az
from 5810; strong, vehement, harsh:--fierce, + greedy,
mighty, power, roughly, strong.
see HEBREW for 05810
עַז (az) — strong.
strong, mighty, fierce
Adj — AdjHAamsa
שֹׁד (shod) refers to concepts of violence and destruction, encompassing havoc, devastation, and ruin. It is derived from a root that suggests oppression and robbery. The term appears in contexts related to social sin and the consequences of violence, as noted in Job 5:21.
שֹׁד, שׁוֹד n.m. violence, havoc, devastation, ruin
base
H7701 שֹׁד, שׁוֹד violence, havoc, devastation, ruin
7701 shod shode
or showd (Job 5:21) {shode}; from 7736; violence,
ravage:--desolation, destruction, oppression, robbery,
spoil(-ed, -er, - ing), wasting.
see HEBREW for 07736
שֹׁד (shod) — violence.
1) havoc, violence, destruction, devastation, ruin
1a) violence, havoc (as social sin)
1b) devastation, ruin
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word מִבְצָר (mibtsar) means 'fortification' and can refer to a castle or fortified city. It is derived from a root meaning to 'fence' or 'fortify.' The entries indicate its use in contexts related to strongholds and defense, including a reference in Daniel 11:15.
מִבְצָר n.m. fortification
base
H4013 מִבְצָר fortification
4013 mibtsar mib-tsawr'
also (in plural) feminine (Dan. 11:l5) mibtsarah
{mib-tsaw-raw'}; from 1219; a fortification, castle, or
fortified city; figuratively, a defender:--(de-, most)
fenced, fortress, (most) strong (hold).
see HEBREW for 0l5
see HEBREW for 01219
מִבְצָר (miv.tsar) — fortification.
fortification, fortress, fortified city, stronghold
N-ms — Noun common · masculine singular absoluteHNcmsa
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…