Amos 8:14 — Word Study
WLCהַנִּשְׁבָּעִים֙ בְּאַשְׁמַ֣ת שֹֽׁמְר֔וֹן וְאָמְר֗וּ חֵ֤י אֱלֹהֶ֙יךָ֙ דָּ֔ן וְחֵ֖י דֶּ֣רֶךְ בְּאֵֽר־ שָׁ֑בַע וְנָפְל֖וּ וְלֹא־ יָק֥וּמוּ עֽוֹד׃ ס
BSAThose who swearshâbaʻ [make oaths, vow solemnly] by the guiltʼashmâh [sin, wrongdoing] of SamariaShômᵉrôwn and sayʼâmar As surely as your godʼĕlôhîym [divine being, idol] liveschay O DanDân or, ‘As surely as the wayderek [path, manner of life] of BeershebaBᵉʼêr Shebaʻ [well of the sevenfold oath, sacred city] liveschay they will fallnâphal [be defeated, fail] neverlôʼ [not at all] to riseqûwm▸ [stand up, be restored] againʻôwd
| Greek | English | Parsing |
|---|---|---|
| הַנִּשְׁבָּעִים֙ | those [who] swear | Particle, verb niphal participle (active) masculine plural |
| בְּאַשְׁמַ֣ת | by [the] guilt of | Preposition, noun common feminine singular construct |
| שֹֽׁמְר֔וֹן | Samaria | Noun proper |
| וְאָמְר֗וּ | and they will say | Verb, Qal, sequential perfect third person common plural |
| חֵ֤י | [by] [the] life of | Adj |
| אֱלֹהֶ֙יךָ֙ | gods your | Noun common masculine plural construct, suffix |
| דָּ֔ן | O Dan | Noun proper |
| וְחֵ֖י | and [by] [the] life | Conjunction |
| דֶּ֣רֶךְ | of [the] way of | Noun common, both singular construct |
| בְּאֵֽר־ | Beer | Noun proper |
| שָׁ֑בַע | Sheba | Noun proper |
| וְנָפְל֖וּ | and they will fall | Verb, Qal, sequential perfect third person common plural |
| וְלֹא־ | and not | Conjunction, particle |
| יָק֥וּמוּ | they will rise | Verb, Qal, imperfect third person masculine plural |
| עֽוֹד׃ ס | again | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those who swear by the guilt of Samaria and say, ‘As surely as your god lives, O Dan,’ or, ‘As surely as the way of Beersheba lives’— they will fall, never to rise again.” |
| KJV | They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beer-sheba liveth; even they shall fall, and never rise up again. |
| ASV | They that swear by the sin of Samaria, and say, As thy god, O Dan, liveth; and, As the way of Beer-sheba liveth; they shall fall, and never rise up again. |
| YLT | Those swearing by the guilt of Samaria, And have said, Live doth thy god, O Dan, And, Live doth the way of Beer-Sheba, And they have fallen — and rise not again!' |
| WEB | Those who swear by the sin of Samaria, and say, ‘As your god, Dan, lives,’ and, ‘As the way of Beersheba lives,’ they will fall, and never rise up again.” |
| BBE | Those who make their oaths by the sin of Samaria and say, By the life of your God, O Dan; and, By the living way of Beer-sheba; even they will go down, never again to be lifted up. |
Where they part company is אֱלֹהֶיךָ — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses, emphasizing the actions and consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 8:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment Against Idolatrygenerated
Amos 8:14 addresses the people of Israel, warning them against swearing by the guilt of Samaria and invoking the names of their false gods. Amos emphasizes the futility of their oaths and the certainty of their downfall, highlighting the consequences of turning away from the true God. This verse fits within a broader context where God warns of impending judgment due to the people's unfaithfulness, as seen in the preceding verses that describe a famine of hearing His words.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 4:15 | Though you prostitute yourself, O Israel, may Judah avoid such guilt! Do not journey to Gilgal, do not go up to Beth-aven, and do not swear on oath, ‘As surely as the LORD lives!’ |
| 2 | Zephaniah 1:5 | those who bow on the rooftops to worship the host of heaven, those who bow down and swear by the LORD but also swear by Milcom, |
| 3 | Deuteronomy 9:21 | And I took that sinful thing, the calf you had made, and burned it in the fire. Then I crushed it and ground it to powder as fine as dust, and I cast it into the stream that came down from the mountain. |
| 4 | 1 Kings 12:28–29 | After seeking advice, the king made two golden calves and said to the people, “Going up to Jerusalem is too much for you. Here, O Israel, are your gods, who brought you up out of the land of Egypt.” |
| 5 | 1 Kings 13:22–34 | but you went back and ate bread and drank water in the place where He told you not to do so, your body shall never reach the tomb of your fathers.’” |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — שָׁבַע, ha.nish.ba.'Imgenerated
The verb שָׁבַע (shava') means to swear or take an oath, often invoking God as a witness. It is used here to indicate a solemn promise made by the people, reflecting their commitment to false gods rather than the Lord.
This form is a participle, indicating ongoing action — those who are currently swearing. The seriousness of their oaths is underscored by the context, as they swear by the guilt of Samaria, showing their allegiance to sin and idolatry.
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 verse contains multiple clauses, with the main action revolving around the verbs נִּשְׁבָּעִים֙ (those who swear) and אָמְר֗וּ (and they will say). The structure emphasizes the actions of the people and their declarations.
The order of the phrases highlights the subjects and their oaths, leading to the consequences of their actions — the falling and inability to rise again.
Septuagint Backgroundgenerated
The Septuagint translates שָׁבַע as ὀμνύοντες (those swearing), which maintains the meaning of making an oath. This choice reflects the seriousness of their declarations, similar to the Hebrew.
The use of σαμαρείας for שֹֽׁמְרוֹן indicates a direct reference to Samaria, aligning with the Hebrew text's focus on the idolatrous practices associated with that region.
In plain words — the whole versegenerated
Amos 8:14 warns that those who swear by the guilt of Samaria and invoke their gods will face defeat and will never rise again. This verse emphasizes the consequences of idolatry and the futility of relying on false promises.
Frequently Asked Questionsgenerated
It refers to making oaths based on the sin and wrongdoing associated with Samaria, which symbolizes idolatry and rebellion against God.
Dan and Beersheba were significant locations in Israel, representing the extent of the people's idolatry and the false oaths they made, emphasizing their unfaithfulness to the Lord.
It signifies the total defeat and destruction that awaits those who engage in idolatry and false worship, indicating that there will be no recovery from their fate.
This verse connects to Amos's overarching themes of judgment against Israel for their unfaithfulness, highlighting the consequences of their actions and the call to return to true worship.
Reflection Questionsgenerated
- In what ways do I see idolatry manifesting in my life today?
- How can I ensure that my promises and commitments reflect my faithfulness to God?
- What steps can I take to turn away from influences that lead me away from the truth?
- How does understanding the consequences of false oaths impact my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 8:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey that swear by the sin of Samaria,.... The calf at Bethel, which was near Samaria, and which the Samaritans worshipped; and was set up by their kings, and the worship of it encouraged by their
Read John Gill on Amos 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.
Read Robert Jamieson on Amos 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey that swear by; who now do, as formerly they have done, trust in, sacrifice to, and swear by; who are obstinate idolaters, and trust to those lies. The sin, that which was the sin, the occasion of the sin, of Samaria, the calves at Dan and Beth-el. And say, think, profess, and swear too, Thy god, O Dan, liveth; the idol at Dan is the true and living God. The manner of, the idols at, Beer-sheba, to which the zealous, mad, and bigoted idolaters in Israel made their pilgrimages. They shall fall, be consumed by famine, sword, and captivity, and never rise up again; never return out of captivity, nor recover of this consumption.
Read Matthew Poole on Amos 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 8:14 They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.Ver. 14. They that swear by the sin of Samaria] i.e. By the calf set up at Bethel, not far from Samaria. This calf is called the sin, or guilt, of Samaria, to show the abomination of it; for which cause also Paul calls it sinful sin, Romans 7:13, as not finding for it a worse epithet; and antichrist for like cause he calleth "that man of sin," 2 Thessalonians 2:3, to note him merum scelus, pure wickedness, saith Beza, merely made up of sin. Now, to swear by this of Samaria was to deify it; to swear by anything besides the true…
Read John Trapp on Amos 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Thy God, O Dan, liveth.—Translate, By the life of thy God, O Dan, and by the life of the way of Beersheba. On such forms of oath, see Note on Amos 6:8. The “way of Beersheba” was the ritual practised at Beersheba, another mode of designating the deity himself (probably Baal).[18] So LXX. Similarly the “sin of Samaria” means the golden calf that was worshipped there (Hosea 8:5). The supposition of Hitzig and Duhm (followed by W. R. Smith) that it refere to the Asherah worship (2 Kings 13:6) is not so probable. [18] From chap. 5:5 we infer that Beersheba, lying far south on the borders of Judah (twenty-five geographical miles south of Hebron), was a famous religious centre, so that…
Read Charles John Ellicott on Amos 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. By the sin of Samaria] Baal, who was worshipped here. Thy god, O Dan] The golden calf, or ox, the representative of the Egyptian god Apis, or Osiris. The manner of Beer-sheba] The worship, or object of worship. Another of the golden calves which Jeroboam had set up there. The word דרך derech, way, is here taken for the object and mode of worship; see Acts 19:9, where way is taken for the creed and form of Divine worship as practiced by the followers of Christ, and by which they were distinguished from the Jews. See also Acts 9:2.
Read AdamClarke on Amos 8 →CambridgeThe Cambridge Bible for Schools and Colleges14. They that swear …; even they shall fall] better, Who swear (connecting with Amos 8:13) …; and they shall fall &c. swear by the Guilt of Samaria] Men swear by that which they revere: the Israelite was commanded to swear by Jehovah (Deuteronomy 6:13; Deuteronomy 10:20); and Jeremiah (Jeremiah 4:2; Jeremiah 12:16) promises a blessing upon those who swear by Him faithfully. Idolatrous Israelites swore by “not-gods” (Jeremiah 5:7), or by Baal (Jeremiah 12:16), or Milcom (Zephaniah 1:5), &c. The ‘Guilt of Samaria’ is probably the calf at Beth-el, which Hosea alludes to ironically as unworthy of the Israelites’ regard (Hosea 8:5-6, Hosea 10:5): the golden calf which Aaron made is called “your…
Read Cambridge on Amos 8 →Albert Barnes1798–1870Barnes' Notes on the BibleWho swear - Literally, “the swearing,” they who habitually swear. He assigns, at the end, the ground of all this misery, the forsaking of God.
Read Albert Barnes on Amos 8 →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
Those who swear by the guilt of Samaria and say, ‘As surely as your god lives, O Dan,’ or, ‘As surely as the way of Beersheba lives’— they will fall, never to rise again.”
Those who swear by the sin of Samaria, and say, ‘As your god, Dan, lives,’ and, ‘As the way of Beersheba lives,’ they will fall, and never rise up again.”
Those who swear by the guilt of Samaria and say, ‘As surely as your god lives, O Dan,’ or, ‘As surely as the way of Beersheba lives’—they will fall, never to rise again.”
These are the ones who now take oaths in the name of the sinful idol goddess of Samaria. They vow, ‘As surely as your god lives, O Dan,’ or ‘As surely as your beloved one lives, O Beer Sheba!’ But they will fall down and not get up again.”
Tyndale line
They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beer-sheba liveth; even they shall fall, and never rise up again.
They that swear by the sin of Samaria, and say, As thy god, O Dan, liveth; and, As the way of Beer-sheba liveth; they shall fall, and never rise up again.
They that swear by the sin of Samaria, and say, As thy God, O Dan, liveth; and, As the way of Beer-sheba liveth; even they shall fall, and never rise up again.
They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beer-sheba liveth; even they shall fall, and never rise again.
They that sweare by the sinne of Samaria, and that say, Thy God, O Dan, liueth, and the maner of Beer-sheba liueth, euen they shall fall, and neuer rise vp againe.
Strictly literal
they that swear by the sin of Samaria, and say, [As] thy god, O Dan, liveth! and, [As] the way of Beer-sheba liveth! even they shall fall, and never rise up again.
Those swearing by the guilt of Samaria, And have said, Live doth thy god, O Dan, And, Live doth the way of Beer-Sheba, And they have fallen — and rise not again!'
Those swearing by the guilt of Samaria, || And who have said, Your god lives, O Dan, || And, The way of Beer-Sheba lives, || Indeed, they have fallen and do not rise again!”
Those that swear by the guilt of Samaria, and say, As thy god liveth, O Dan; and, As liveth the worshipped idol of Beer-sheba',—yea, they shall fall, and never rise up again.
Those who swear by the sin of Samaria and say, 'As your god lives, Dan,' and, 'As the way to Beersheba exists'— they will fall and never rise again.”
From the Latin
They that swear by the sin of Samaria, and say: Thy God, O Dan, liveth: and the way of Bersabee liveth: and they shall fall, and shall rise no more.
Simplified
Those who swear by the disgraceful idols of Samaria, who take oaths like, “By the life of your god, Dan,” or “A pilgrimage to the god of Beersheba”—they will fall, and never rise again.
Those who make their oaths by the sin of Samaria and say, By the life of your God, O Dan; and, By the living way of Beer-sheba; even they will go down, never again to be lifted up.
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 (MT) of Amos 8:14 reads, "Those who swear by the guilt of Samaria and say, ‘As surely as your god lives, O Dan,’ or, ‘As surely as the way of Beersheba lives’— they will fall, never to rise again.” The Septuagint (LXX) aligns closely with the MT, sharing 11 of the 15 words, though it presents them in a different order and structure. The Dead Sea Scrolls (4Q82 and Mur88) also agree with the MT, with Mur88 preserving nearly the entire verse, while 4Q82 has some words restored by an editor. Overall, the MT, LXX, and both Dead Sea Scrolls witnesses show significant agreement in the content of this verse, with minor variations in wording and order, but no major differences in meaning.
הַנִּשְׁבָּעִים֙ בְּאַשְׁמַ֣ת שֹֽׁמְר֔וֹן וְאָמְר֗וּ חֵ֤י אֱלֹהֶ֙יךָ֙ דָּ֔ן וְחֵ֖י דֶּ֣רֶךְ בְּאֵֽר־ שָׁ֑בַע וְנָפְל֖וּ וְלֹא־ יָק֥וּמוּ עֽוֹד׃ ס
11 of the 15 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.
[הנשבעים] [באשמת] [שמרון] [ואמרו] [חי] [אלהי׳ך] [דן] [וחי] [דרך] באר שבע [ונפלו] [ולוא] [יקומו] [עוד]
1 word on the leather — 1 partly restored, 13 supplied entire by an editor.
הנשבעים באשמת שמרון ואמרו חי אלהי׳ך דן וחי דרך באר שבע ונפלו ולא יקומו עוד
14 words on the leather — 1 partly restored.
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 8:14
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.
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
Art | V-Niphal — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
אַשְׁמָה (ashmah) refers to guiltiness or wrongdoing, encompassing concepts of offense and sin. It can denote the act of committing a trespass, the state of being guilty, or the presentation of a guilt-offering. The term is feminine and is derived from a related root, אשם (asham), which also relates to guilt.
אַשְׁמָה n.f. wrong-doing, guiltiness
doing wrong, committing a trespass of offence
becoming guilty
bringing a trespass-offering
base
H819 אַשְׁמָה
819 'ashmah ash-maw'
feminine of 817; guiltiness, a fault, the presentation of a
sin-offering:--offend, sin, (cause of) trespass(-ing,
offering).
see HEBREW for 0817
אַשְׁמָה (ash.mah) — guiltiness.
1) guiltiness, guilt, offense, sin, wrong-doing
1a) doing wrong, committing a trespass or offense
1b) becoming guilty, guilt
1c) bringing a guilt-offering
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.
שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time
base
H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time
8111 Shomrown sho-mer-one'
from the active participle of 8104; watch-station; Shomeron,
a place in Palestine:--Samaria.
see HEBREW for 08104
שֹׁמְרוֹן (sho.me.ron) — Samaria.
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
N-proper — Noun properHNpl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAamsc
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…
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 | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
דָּן (Dan) means 'judge' and refers to the fifth son of Jacob and Bilhah. It encompasses the tribe descended from him and a city located in northern Israel, significant as a landmark in Palestine. The entries consistently highlight these aspects without notable disagreement.
דָּן n.pr.m. (judge)
son of Jacob and Bilhah
the tribe of Dan
a city on northern frontier of Israel at one of the sources of the Jordan
base
H1835 דָּן judge . son of Jacob and Bilhah
. the tribe of Dan
. a city on northern frontier of Israel at one of the sources of the Jordan
1835 Dan dawn
from 1777; judge; Dan, one of the sons of Jacob; also the
tribe descended from him, and its territory; likewise a place
in Palestine colonized by them:--Dan.
see HEBREW for 01777
דָּן (dan) — Dan.
§ Dan = "a judge"
1) the territory of the tribe of Dan 2) a city in Dan, the most northern landmark of Palestine
דָּן (dan) — Dan.
A man of the tribe of Dan living at the time of the Patriarchs, first mentioned at Gen.30.6;
son of: Israel (H3478) and Bilhah (H1090A);
brother of: Naphtali (H5321);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Hushim (H2366B)
§ Dan = "a judge"
1) the 5th son of Jacob, the 1st of Bilhah, Rachel's handmaid
2) the tribe descended from Dan, the son of Jacob
3) a city in Dan, the most northern landmark of Palestine
N-proper — Noun properHNpl
Dan
A judge. (1.) The fifth son of Jacob. His mother was Bilhah, Rachel’s maid (Gen. 30:6, “God hath judged me”, Heb. dananni). The blessing pronounced on him by his father was, “Dan shall judge his people” (49:16), probably in allusion to the judgeship of Samson, who was of the tribe of Dan.
The tribe of Dan had their place in the march through the wilderness on the north side of the tabernacle (Num. 2:25, 31; 10:25). It was the last of the tribes to receive a portion in the Land of Promise. Its position and extent are described in Josh. 19:40-48.
The territory of Dan extended from the west of that of Ephraim and Benjamin to the sea. It was a small territory, but was very fertile. It included in it, among others, the…
(a judge). The fifth son of Jacob, and the first of Bilhah, Rachel’s maid. (Genesis 30:6) (B.C. after 1753.) The origin of the name is given in the exclamation of Rachel. The records of Dan are unusually meagre. Only one son is attributed to him, (Genesis 46:23) but his tribe was, with the exception of Judah, the most numerous of all. In the division of the promised land Dan was the last of the tribes to receive his portion, which was the smallest of the twelve. (Joshua 19:48) But notwithstanding its smallness it had eminent natural advantages. On the north and east it was completely embraced by its two brother tribes Ephraim and Benjamin, while on the southeast and south it joined Judah, and was thus surrounded by the three…
A judge,
1. A son of Jacob by Bilhah, Ge 30:3 35:25. The tribe of Dan was second only to that of Judah in numbers before entering Canaan, Nu 1:39 26:43. A portion was assigned to Dan, extending southeast from the seacoast near Joppa. It bordered on the land of the Philistines, with whom the tribe of Dan had much to do, Jud 13:1-16:31. Their territory was fertile, but small, and the natives were powerful. A part of the tribe therefore sought and conquered another home, Jos 19:1-51 Jud 18:1-31
judgment; he that judges
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Conj | Adj — ConjunctionHC/Aamsa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular constructHNcbsc
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…
בְּאֵר שֶׁ֫בַע (B'er Sheba) refers to Beersheba, a location in Palestine. The name means 'well of an oath,' derived from the roots for 'well' and 'oath.' It is noted as a city at the southern edge of Israel.
בְּאֵר שֶׁ֫בַע n.pr.loc. Beersheba
base
H884 בְּאֵר שֶׁ֫בַע Beersheba
884 B'er Sheba` be-ayr' sheh'-bah
from 875 and 7651 (in the sense of 7650); well of an oath;
Beer-Sheba, a place in Palestine:--Beer-shebah.
see HEBREW for 0875
see HEBREW for 07651
see HEBREW for 07650
בְּאֵר שֶׁ֫בַע (be.er she.va) — Beersheba.
§ Beer-sheba = "well of the sevenfold oath"
a city at the south edge of Israel
N-proper — Noun properHNpl
be'-er (be'er; phrear; Latin puteus = "well"):
(1) A station on the march of the Israelites to the North of the Arnon (Nu 21:16). Here it was that they sang round the well this song: `Spring up O well; greet it with song, Well, that the princes have dug, The nobles of the people have bored, With the scepter--with their staves' (Nu 21:16 ff). The place is not identified.
(2) The town to which Jotham fled from his brother Abimelech after declaring his parable from Mt. Gerizim (Jud 9:21). This may be identical with BEEROTH, which see.
Beer
Well. (1.) A place where a well was dug by the direction of Moses, at the forty-fourth station of the Hebrews in their wanderings (Num. 21:16-18) in the wilderness of Moab. (See WELL.)
(2.) A town in the tribe of Judah to which Jotham fled for fear of Abimelech (Judg. 9:21). Some have identified this place with Beeroth.
(a well). One of the latest halting-places of the Israelites, lying beyond the Arnon. (Numbers 21:16-18) This is possibly the BEER-ELIM of (Isaiah 15:8) A place to which Jotham, the son of Gideon, fled for fear of his brother Abimelech. (Judges 9:21)
A well,
1. A station of the Hebrews in Moab, where God gave them water, Nu 21:16-18; Isa 15:8.
2. A town in Judah, according to Eusebius and Jerome a few miles west of Jerusalem, near Beth-shemesh. Jotham took refuge there from his brother Abimelech, Jud 9:21.
בְּאֵר שֶׁ֫בַע (B'er Sheba) refers to Beersheba, a location in Palestine. The name means 'well of an oath,' derived from the roots for 'well' and 'oath.' It is noted as a city at the southern edge of Israel.
בְּאֵר שֶׁ֫בַע n.pr.loc. Beersheba
base
H884 בְּאֵר שֶׁ֫בַע Beersheba
884 B'er Sheba` be-ayr' sheh'-bah
from 875 and 7651 (in the sense of 7650); well of an oath;
Beer-Sheba, a place in Palestine:--Beer-shebah.
see HEBREW for 0875
see HEBREW for 07651
see HEBREW for 07650
בְּאֵר שֶׁ֫בַע (be.er she.va) — Beersheba.
§ Beer-sheba = "well of the sevenfold oath"
a city at the south edge of Israel
HNpl — Noun properHNpl
Sheba
An oath, seven. (1.) Heb. shebha, the son of Raamah (Gen. 10:7), whose descendants settled with those of Dedan on the Persian Gulf.
(2.) Heb. id. A son of Joktan (Gen. 10:28), probably the founder of the Sabeans.
(3.) Heb. id. A son of Jokshan, who was a son of Abraham by Keturah (Gen. 25:3).
(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was Saba in Southern Arabia, the Sabaeans of classical geography, who carried on the trade in spices with the other peoples of the ancient world. They were Semites, speaking one of the two main dialects of Himyaritic or South Arabic. Sheba had become a monarchy before the days of Solomon. Its queen brought him gold, spices, and precious stones (
one of the towns of the allotment of Simeon, (Joshua 19:2) probably the same as Shema. (Joshua 15:26)
1. Son of Raamah, Ge 10:7. His posterity is supposed to have settled near the head of the Persian Gulf. See CUSH and RAAMAH.
2. Son of Joktan, of the race of Shem, Ge 10:28. See SABEANS 2.
3. Son of Jokshan, and grandson of Abraham by Keturah, Ge 25:3. He is supposed to have settled in Arabia Deserta.
4. A turbulent Benjamite, who after the death of Absalom made a fruitless effort to excite a rebellion in Israel against David. Being pursued, and besieged in Abel-beth-maachah, near the southern part of Lebanon, he was beheaded by the people of the city, 2Sa 20:1-26.
captivity; old man; repose; oath
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.