Deuteronomy 1:24 — Word Study
WLCוַיִּפְנוּ֙ וַיַּעֲל֣וּ הָהָ֔רָה וַיָּבֹ֖אוּ עַד־ נַ֣חַל אֶשְׁכֹּ֑ל וַֽיְרַגְּל֖וּ אֹתָֽהּ׃
BSAThey leftpânâh▸ [turned and went] and went upʻâlâh▸ [ascended] into the hill countryhar [mountain] and camebôwʼ▸ [went as far as] toʻad the Valleynachal [brook] of EshcolʼEshkôl [cluster, a valley in Palestine] and spied out [the land]râgal▸ [explored, searched, the area, the region]
| Greek | English | Parsing |
|---|---|---|
| וַיִּפְנוּ֙ | and they turned | Verb, Qal, sequential imperfect third person masculine plural |
| וַיַּעֲל֣וּ | and they went up | Verb, Qal, sequential imperfect third person masculine plural |
| הָהָ֔רָה | the hill country towards | Particle, noun common masculine singular absolute, suffix |
| וַיָּבֹ֖אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| עַד־ | to | Preposition |
| נַ֣חַל | [the] wadi of | Noun common, masculine singular construct |
| אֶשְׁכֹּ֑ל | Eshcol | Noun proper |
| וַֽיְרַגְּל֖וּ | and they spied out | Verb, Piel, sequential imperfect third person masculine plural |
| אֹתָֽהּ׃ | the object marker it | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They left and went up into the hill country, and came to the Valley of Eshcol and spied out the land. |
| KJV | And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out. |
| ASV | and they turned and went up into the hill-country, and came unto the valley of Eshcol, and spied it out. |
| YLT | 'And they turn and go up to the hill-country, and come in unto the valley of Eshcol, and spy it, |
| WEB | They turned and went up into the hill country, and came to the valley of Eshcol, and spied it out. |
| BBE | And they went up into the hill-country and came to the valley of Eshcol, and saw what was there. |
Where they part company is וַיַּעֲל֣וּ — see How Translations Differ.
One main verb drives the sentence, supported by additional phrases that clarify the actions taken during the journey.
6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbפָּנָה
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 — Deuteronomy 1:24
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 Exploration of the Promised Landgenerated
Deuteronomy 1:24 describes how the Israelites left their camp and ascended into the hill country, reaching the Valley of Eshcol where they spied out the land. This event is crucial as it marks their exploration of the territory promised to them by God. The narrative highlights the actions of the twelve men chosen to scout the land, as seen in Numbers 13:21-27.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 13:21–27 | So they went up and spied out the land from the Wilderness of Zin as far as Rehob, toward Lebo-hamath. |
| 2 | Joshua 2:1–2 | Then Joshua son of Nun secretly sent two spies from Shittim, saying, “Go, inspect the land, especially Jericho.” So they went and entered the house of a prostitute named Rahab and stayed there. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — וַיִּפְנוּ֙, vai.yif.Nugenerated
The verb פָּנָה (panah) means 'to turn' and is used here to indicate a change in direction. It captures the physical act of turning towards the hill country, which is a significant geographical feature for the Israelites during their journey.
The parsing shows it as a sequential imperfect verb, indicating that this action is part of a series of events unfolding in the narrative. The use of this verb emphasizes the Israelites' active decision to turn and proceed towards their destination.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַיִּפְנוּ֙, they turned, governs the entire verse, with three clauses hanging off it: the second verb indicating ascent, the third indicating arrival, and the fourth indicating the action of spying out the land.
The structure emphasizes the sequence of actions: turning, ascending, arriving, and then exploring, which reflects the journey's progression.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּפְנוּ֙ as ἐπιστραφέντες, which suggests a focus on the act of turning back or returning, possibly implying a deeper reflection on their journey.
This choice indicates a slight interpretive shift from the Hebrew, emphasizing not just the physical act of turning but also the intention behind it.
In plain words — the whole versegenerated
Deuteronomy 1:24 recounts how the Israelites turned and went up into the hill country, arriving at the Valley of Eshcol to explore the land. This journey is part of their preparation to enter the Promised Land, as they gather information about the territory God has promised to them.
Frequently Asked Questionsgenerated
The Valley of Eshcol is significant as it was the location where the Israelite spies gathered evidence of the land's fertility, which played a crucial role in their assessment of the Promised Land.
The Israelites sent spies to gather information about the land they were about to inhabit, to understand its resources and the challenges they might face.
To 'spy out' the land means to explore and survey it, assessing its features, resources, and inhabitants, which was crucial for the Israelites' strategy before entering.
This event is a pivotal moment in the Israelites' journey as it represents their preparation and the beginning of their claim to the land promised to them by God.
Reflection Questionsgenerated
- What can I learn from the Israelites' decision to explore the land before entering it?
- In what ways do I prepare myself before taking on new challenges?
- How can I apply the lessons learned from the spies' report in my own life?
- What does it mean to me to turn towards new opportunities, as the Israelites did?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 1:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they turned and went up into the mountain,.... As they were ordered and directed by Moses, Numbers 13:17 and came unto the valley of Eshcol; so called from the cluster of grapes they cut down
Read John Gill on Deuteronomy 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
Read Robert Jamieson on Deuteronomy 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe valley, or, the brook: the word signifies both, for brooks commonly run in valleys. Of Eshcol, i.e. of grapes, so called from the goodly cluster of grapes which they brought from thence, .
Read Matthew Poole on Deuteronomy 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) The valley of Eshcol.—See Numbers 13:24.
Read Charles John Ellicott on Deuteronomy 1 →CambridgeThe Cambridge Bible for Schools and Colleges24. and they turned] See on Deuteronomy 1:7. the mountain] The Mt of the Amorite: see on Deuteronomy 1:7. So JE, Numbers 13:17, but it adds through the Negeb; see on Deuteronomy 1:20. the valley of Eshcol] LXX φάραγξβότρυος, ‘ravine of the cluster’; but Heb. naḥ ?al is the Ar. wβdy, a valley with a winter-stream, Gk χειμάῤῥοος, Ital. fiumara. Heb. ’eshkτl is the Ar. ’ithkβl (weakened from ‘ithkβl with initial ‘ayin), a cluster of dates or palm-branch with clusters, and means a cluster of dates, Son 7:8, or of grapes as here (dates not ripening so high as Ḥ ?ebron). As a place-name Eshkτl occurs elsewhere only in P, Numbers 32:9; but in Genesis 14:13; Genesis 14:24 as the name of a person…
Read Cambridge on Deuteronomy 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24, 25. It is a good land — Moses mentions here only so much of the report brought back as will enable him to set in marked contrast the rebellion of the people against the command of God.
Read Daniel Denison Whedon on Deuteronomy 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
They left and went up into the hill country, and came to the Valley of Eshcol and spied out the land.
They turned and went up into the hill country, and came to the valley of Eshcol, and spied it out.
They left and went up into the hill country, and came to the Valley of Eshcol and spied out the land.
They left and went up to the hill country, coming to the Eshcol Valley, which they scouted out.
Tyndale line
And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
and they turned and went up into the hill-country, and came unto the valley of Eshcol, and spied it out.
and they turned and went up into the mountain, and came unto the valley of Eshcol, and spied it out.
And they turned and ascended the mountain, and came to the valley of Eshcol, and explored it.
Who departed, and went vp into the mountaine, and came vnto the riuer Eshcol, and searched out the land.
Strictly literal
And they turned and went up into the mountain, and came to the valley of Eshcol, and searched it out.
'And they turn and go up to the hill-country, and come in unto the valley of Eshcol, and spy it,
And they turn and go up to the hill-country, and come to the Valley of Eshcol, and spy it out,
And they turned and went up into the mountain, and came unto the valley of Eshcol, and spied it out.
They turned and went up into the hill country, came to the Valley of Eshkol, and scouted it.
From the Latin
Who, when they had set forward and had gone up to the mountains, came as far as the valley of the cluster: and having viewed the land,
Simplified
They set off and went up into the hill country as far as the Valley of Eshcol, exploring the land.
And they went up into the hill-country and came to the valley of Eshcol, and saw what was there.
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 aligns closely with the Septuagint, with 9 of the 9 words matched. The Samaritan Pentateuch differs by using אשׁכול instead of the Hebrew אֶשְׁכֹּל, referring to the valley as the 'valley of grapes'.
וַיִּפְנוּ֙ וַיַּעֲל֣וּ הָהָ֔רָה וַיָּבֹ֖אוּ עַד־ נַ֣חַל אֶשְׁכֹּ֑ל וַֽיְרַגְּל֖וּ אֹתָֽהּ׃
9 of the 9 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.
ויפנו ויעלו ההרה ויבאו עד נחל אשׁכול וירגלו אתה
1 word differs from the Masoretic Text: אשׁכול (
[ויפנו] [ויעלו] [ההר׳ה] [ויבאו] [עד] [נחל] אשכל [וירגלו] הארץ
1 word on the leather — 1 partly restored, 7 supplied entire by an editor.
[ויפנו] [ויעלו] [ההר׳ה] [ויבאו] [עד] נחל [אשכל] [וירגלו] [את׳ה]
nothing on the leather here — 1 partly restored, 8 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 Deuteronomy 1:24
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.
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֶשְׁכֹּל (eshkol) refers to an Amorite man, brother of Mamre, who lived near Hebron. The term also denotes the valley of Eshcol, which is associated with the word for 'cluster.' This valley is mentioned in the context of the region of Hebron.
אֶשְׁכֹּל n.pr.
m. an Amorite, brother of Mamre, dwelling in neighborhood of Hebron
in combination—valley of Eshcol = valley of a cluster, region of Hebron
base
H812 אֶשְׁכֹּל . an Amorite, brother of Mamre, dwelling in neighborhood of Hebron
. in combination
812 'Eshkol esh-kole'
the same as 811; Eshcol, the name of an Amorite, also of a
valley in Palestine:--Eshcol.
see HEBREW for 0811
אֶשְׁכֹּל (esh.kol) — Eshcol.
A man living at the time of the Patriarchs, first mentioned at Gen.14.13;
brother of: Mamre (H4471H) and Aner (H6063)
§ Eshcol = "cluster"
1) an area of Hebron, the valley of Eshcol
2) an Amorite, the brother of Mamre, dwelling in Hebron
אֶשְׁכֹּל (esh.kol) — (Valley of) Eshcol.
Eshcol = "cluster"
This name is used for an area of Hebron, the valley of Eshcol
Combined with na.chal (נַ֫חַל " Valley" H5158H)
N-proper — Noun properHNpl
Eshcol
Bunch; brave. (1.) A young Amoritish chief who joined Abraham in the recovery of Lot from the hands of Chedorlaomer (Gen. 14:13, 24).
(2.) A valley in which the spies obtained a fine cluster of grapes (Num. 13:23, 24; “the brook Eshcol,” A.V.; “the valley of Eshcol,” R.V.), which they took back with them to the camp of Israel as a specimen of the fruits of the Promised Land. On their way back they explored the route which led into the south (the Negeb) by the western edge of the mountains at Telilat el-‘Anab, i.e., “grape-mounds”, near Beersheba. “In one of these extensive valleys, perhaps in Wady Hanein, where miles of grape-mounds even now meet the eye, they cut the gigantic clusters of grapes, and gathered the pomegranates and figs, to show how goodly was the land which…
(cluster of grapes), brother of Mamre the Amorite and of Aner, and one of Abraham’s companions in his pursuit of the four kings who had carried off Lot. (Genesis 14:13,24) (B.C. 1912.).
1. An Amorite prince near Hebron, who joined Abraham in Pursuing the eastern host who had ravaged Sodom and taken Lot captive, Ge 14:13-14.
2. The small and well-watered valley from which the Hebrew spies obtained the specimen of grapes, which they suspended from a staff borne by two men for safe carriage to Moses, Nu 13:22-27 32:9 De 1:24. This valley is believed to be one which closely adjoins Hebron on the north, and still furnishes the finest grapes in the country, as well as pomegranates, figs, olives etc.
bunch of grapes
רָגַל (ragal) is a Hebrew verb that primarily means to walk or go about, but it has specific connotations of spying or slandering. It can denote actions like reconnoitering or being a tale-bearer, and it also includes the idea of teaching someone to walk. The entries indicate a range of meanings from casual movement to malicious gossip.
רָגַל vb. denom. foot it, go about
Qal go about (maliciously, as slanderer)
Pi.
slander
go about as explorer, spy
Tiph. I taught Ephr. to walk
base
H7270 רָגַל vb. denom. foot it, go about
7270 ragal raw-gal'
a primitive root; to walk along; but only in specifically,
applications, to reconnoiter, to be a tale-bearer (i.e.
slander); also (as denominative from 7272) to lead
about:--backbite, search, slander, (e-)spy (out), teach to
go, view.
see HEBREW for 07272
רָגַל (ra.gal) — to spy.
1) to go on foot, spy out, foot it, go about, walk along, move the feet
1a) (Qal) to be a tale-bearer, slander, go about
1b) (Piel)
1b1) to slander
1b2) to go about as explorer, spy
1c) (Tiphel) to teach to walk
Also means: tir.gal (תִּרְגַּל "to teach" H8637)
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3fs — Particle · suffixHTo/Sp3fs