Deuteronomy 27:4 — Word Study
WLCוְהָיָה֮ בְּעָבְרְכֶ֣ם אֶת־ הַיַּרְדֵּן֒ תָּקִ֜ימוּ אֶת־ הָאֲבָנִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֜י מְצַוֶּ֥ה אֶתְכֶ֛ם הַיּ֖וֹם בְּהַ֣ר עֵיבָ֑ל וְשַׂדְתָּ֥ אוֹתָ֖ם בַּשִּֽׂיד׃
BSAAndhâyâh when you have crossedʻâbar [passed over, transitioned] the JordanYardên [the key river in Israel] you are to set upqûwm▸ [raise, establish] theseʼêl-leh stonesʼeben [rocks, monuments] on Mounthar EbalʻÊybâl [the mountain of cursing] asʼăsher ◂Iʼânôkîy am commanding you todaytsâvâh [giving orders, appointing, in this present time] and you are to coatsîyd [whitewash, plaster] themʼêth with plastersîyd [lime, a building material]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָה֮ | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| בְּעָבְרְכֶ֣ם | when have passed over you | Preposition, verb qal infinitive construct common, suffix |
| אֶת־ | the object marker | Particle |
| הַיַּרְדֵּן֒ | the Jordan | Particle, noun proper |
| תָּקִ֜ימוּ | you will set up | Verb, Hiphil, imperfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| הָאֲבָנִ֣ים | the stones | Particle, noun common feminine plural absolute |
| הָאֵ֗לֶּה | these | Particle, particle |
| אֲשֶׁ֨ר | which | Particle |
| אָנֹכִ֜י | I | Pronoun |
| מְצַוֶּ֥ה | [am] commanding | Verb, Piel, participle (active) masculine singular |
| אֶתְכֶ֛ם | the object marker you | Particle, suffix |
| הַיּ֖וֹם | this day | Particle, noun common masculine singular absolute |
| בְּהַ֣ר | on [the] mountain of | Preposition, noun common masculine singular construct |
| עֵיבָ֑ל | Ebal | Noun proper |
| וְשַׂדְתָּ֥ | and you will whitewash | Verb, Qal, sequential perfect second person masculine singular |
| אוֹתָ֖ם | the object marker them | Particle, suffix |
| בַּשִּֽׂיד׃ | with lime | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And when you have crossed the Jordan, you are to set up these stones on Mount Ebal, as I am commanding you today, and you are to coat them with plaster. |
| KJV | Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister. |
| ASV | And it shall be, when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster. |
| YLT | 'And it hath been, in your passing over the Jordan, ye raise up these stones which I am commanding you to-day, in mount Ebal, and thou hast plaistered them with plaister, |
| WEB | It shall be, when you have crossed over the Jordan, that you shall set up these stones, which I command you today, on Mount Ebal, and you shall coat them with plaster. |
| BBE | And when you have gone over Jordan, you are to put up these stones, as I have said to you today, in Mount Ebal, and have them coated with building-paste. |
Where they part company is הַיַּרְדֵּן — see How Translations Differ.
The sentence has one main clause followed by several subordinate phrases, detailing the actions to be taken and their context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbהָיָה
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 27:4
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 — Instructions for Memorial Stonesgenerated
Deuteronomy 27:4 provides specific instructions from Moses to the Israelites on how to commemorate their crossing into the Promised Land. After crossing the Jordan River, they are to set up stones on Mount Ebal, which serves as a physical reminder of their covenant with God. This act is part of a larger narrative that emphasizes the importance of remembering God's commands and faithfulness, as seen in Deuteronomy 11:29-30 and Joshua 8:30-33.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 11:29–30 | When the LORD your God brings you into the land you are entering to possess, you are to proclaim the blessing on Mount Gerizim and the curse on Mount Ebal. |
| 2 | Joshua 8:30–33 | At that time Joshua built an altar on Mount Ebal to the LORD, the God of Israel, |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — עָבַר, abargenerated
The Hebrew verb עָבַר (abar) means to pass over or cross, indicating a transition from one state or place to another. It is often used in the context of significant movements, such as the Israelites crossing the Jordan River into the Promised Land.
In this verse, the verb is in the infinitive construct form, suggesting a completed action that has implications for the future. The command to set up stones follows the crossing, marking a pivotal moment in their journey.
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 finite verb תָּקִ֜ימוּ, you will set up, governs the entire verse, with a series of phrases detailing the actions to be taken. The structure emphasizes the sequence of crossing the Jordan and then establishing the stones as a memorial.
The sentence flows from the conditional clause about crossing the Jordan to the imperative commands, highlighting the importance of obedience to God's instructions in the process of entering the land.
Septuagint Backgroundgenerated
The Septuagint translates עָבַר as διαβῆτε, which carries the same meaning of crossing over. This choice reflects a direct equivalence in the action described, maintaining the significance of the transition.
The LXX also uses ἔσται for הָיָה, indicating a future state that aligns with the Hebrew intent of the command.
In plain words — the whole versegenerated
Deuteronomy 27:4 gives instructions for the Israelites to set up stones on Mount Ebal after they cross the Jordan River. This act serves as a reminder of God's commands and the covenant with His people.
Frequently Asked Questionsgenerated
Setting up stones on Mount Ebal serves as a physical reminder of God's commands and the covenant relationship between Him and the Israelites.
Mount Ebal is associated with cursing, contrasting with Mount Gerizim, which is associated with blessing. This duality emphasizes the choices before the Israelites.
Coating the stones with plaster symbolizes the act of making the memorial visible and significant, ensuring it stands out as a reminder of God's commands.
This command marks a significant moment in the Israelites' journey, emphasizing the importance of remembering God's faithfulness as they enter the Promised Land.
Reflection Questionsgenerated
- How can I remember and honor God's commands in my own life?
- What are some ways I can create reminders of God's faithfulness?
- Why is it important to recognize the significance of places and actions in our spiritual journey?
- How does understanding the context of this command enrich my understanding of the text?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 27:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd therefore it shall be, when ye be gone over Jordan,.... Some time after they had passed that river: [that] ye shall set up these stones, which I command you this day, in Mount Ebal; a mountain
Read John Gill on Deuteronomy 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.
Read Robert Jamieson on Deuteronomy 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMount Ebal; the mount of cursing. Here the law is written, to signify that a curse was due to the violators of it, and that no man could expect justification or blessing from the works of the law, by the sentence whereof all men are justly accursed, as being all guilty of the transgression of it in one kind and deuce or other. Here the sacrifices are to be offered, to show that there is no way to be delivered from this curse but by the blood of Christ, which all these sacrifices did typify, and by Christ’ s being made a curse for us, .
Read Matthew Poole on Deuteronomy 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 27:4 Therefore it shall be when ye be gone over Jordan, [that] ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.Ver. 4. In mount Ebal.] Where the curse was denounced, to signify, that those that sought salvation in the law, must needs be left under the curse. The law is a yoke of bondage, as Jerome calls it; and they who look for righteousness from thence are like oxen, who toil and draw, and when they have done their labour, are fatted for slaughter.
Read John Trapp on Deuteronomy 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXVII. THE LAW TO BE IN CANAAN AS THE LAW OF THE LAND.(1) Moses with the elders.—Here joined in exhortation for the first time in this book. Keep.—Literally, to keep. Possibly we are intended to connect the two verses. In order to keep them, ye shall write them. Deuteronomy 27:2-4 THE TO BE WRITTEN ON MOUNT EBAL.(2) Set . . . up great stones, and plaister them with plaister.—The idea is to make a smooth surface, on which the Law could be inscribed. “Plaister” only here and in Isaiah 33:12; Amos 2:2. In both those places it is rendered “lime.” (3) Thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in.—Again it is evident that the “going in”…
Read Charles John Ellicott on Deuteronomy 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Set up these stones - in Mount Ebal] So the present Hebrew text, but the Samaritan has Mount Gerizim. Dr. Kennicott has largely defended the reading of the Samaritan in his second dissertation on the present state of the Hebrew text, and Dr. Parry has defended the Hebrew against the Samaritan in his Case between Gerizim and Ebal fairly stated. So has J. H. Verschuir, in his Dissert. Critica. Many still think Dr. Kennicott's arguments unanswerable, and have no doubt that the Jews have here corrupted the text through their enmity to the Samaritans. On all hands it is allowed that Gerizim abounds with springs, gardens, and orchards, and that it is covered with a beautiful verdure…
Read AdamClarke on Deuteronomy 27 →CambridgeThe Cambridge Bible for Schools and Colleges4. which I command you] LXX B, etc., thee; other codd. you. in mount Ebal] See on Deuteronomy 11:29, and introd. note to this passage. Sam. Gerizîm, the sacred mountain of the Samaritans. How far this direction for the site of the erected stones is consistent with that in Deuteronomy 27:2, on the day on which ye shall pass over Jordan, may be seen from the following. Mt ‘Ebal is about 18 miles from the nearest of the Jordan fords, at the present Jisr ed-Damieh, the most natural place of passage from E. to W. Palestine. Even if the writer intended this as the place of Israel’s crossing of the Jordan the interval is considerable between it and their arrival at Shechem. And, of course, the…
Read Cambridge on Deuteronomy 27 →Albert Barnes1798–1870Barnes' Notes on the BibleIn mount Ebal - Compare the marginal references. The Samaritan Pentateuch and Version read here Gerizim instead of Ebal; but the original text was probably, as nearly all modern authorities hold,
Read Albert Barnes on Deuteronomy 27 →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
And when you have crossed the Jordan, you are to set up these stones on Mount Ebal, as I am commanding you today, and you are to coat them with plaster.
It shall be, when you have crossed over the Jordan, that you shall set up these stones, which I command you today, on Mount Ebal, and you shall coat them with plaster.
And when you have crossed the Jordan, you are to set up these stones on Mount Ebal, as I am commanding you today, and you are to coat them with plaster.
So when you cross the Jordan you must erect on Mount Ebal these stones about which I am commanding you today, and you must cover them with plaster.
Tyndale line
Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.
And it shall be, when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.
And it shall be when ye are passed over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.
Therefore it shall be when ye have gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.
Therefore when ye shall passe ouer Iorden, ye shall set vp these stones, which I command you this daye in mount Ebal, and thou shalt plaister them with plaister.
Strictly literal
And it shall be when ye go over the Jordan, that ye shall set up these stones, as I command you this day, on mount Ebal, and thou shalt plaster them with plaster.
'And it hath been, in your passing over the Jordan, ye raise up these stones which I am commanding you to-day, in mount Ebal, and thou hast plaistered them with plaister,
And it has been, in your passing over the Jordan, you raise up these stones which I am commanding you today, in Mount Ebal, and you have plastered them with plaster,
And it shall be so soon as ye are gone over the Jordan, that ye shall set up these stones, which I command you this day, on mount 'Ebal; and thou shalt cover them with plaster.
When you have passed over the Jordan, set up these stones that I am commanding you about today, on Mount Ebal, and plaster them with plaster.
From the Latin
Therefore when you are passed over the Jordan, set up the stones which I command you this day, in mount Hebal, and thou shalt plaster them with plaster:
Simplified
After you've crossed the Jordan, you are to set up these stones on Mount Ebal, having painted them with whitewash, as I've ordered you to do today.
And when you have gone over Jordan, you are to put up these stones, as I have said to you today, in Mount Ebal, and have them coated with building-paste.
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 is supported by the Septuagint in most respects, with a notable difference in the Samaritan Pentateuch, which refers to Mount Gerizim instead of Mount Ebal. This variation highlights differing traditions regarding the location of the memorial.
וְהָיָה֮ בְּעָבְרְכֶ֣ם אֶת־ הַיַּרְדֵּן֒ תָּקִ֜ימוּ אֶת־ הָאֲבָנִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֜י מְצַוֶּ֥ה אֶתְכֶ֛ם הַיּ֖וֹם בְּהַ֣ר עֵיבָ֑ל וְשַׂדְתָּ֥ אוֹתָ֖ם בַּשִּֽׂיד׃
16 of the 18 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.
והיה בעברכם את הירדן תקימו את האבנים האלה אשׁר אנכי מצוה אתכם היום בהרגריזים ושׂדת אתם בשׂיד
2 words differ from the Masoretic Text: הרגריזים (Mount Gerizim), אתם (
[והיה] בעבר׳כם את [הירדן] [תקימו] [את] [האבנים] [האלה] [אשר] אנכי מצוה את׳כם [היום] [בהר] [עיבל] [ושדת] אות׳ם בשיד
4 words on the leather — 3 partly restored, 11 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 27:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — ParticleHTo
יַרְדֵן (Yarden) refers to the Jordan River, named for its meaning 'descender.' It is the main river in Palestine, flowing approximately 200 miles from Anti-Lebanon to the Dead Sea. The entries consistently identify it as a geographical feature without significant disagreement.
יַרְדֵן 182 n.pr.fl. Jordan
base
H3383 יַרְדֵן Jordan
3383 Yarden yar-dane'
from 3381; a descender; Jarden, the principal river of
Palestine:--Jordan.
see HEBREW for 03381
יַרְדֵּן (yar.den) — Jordan.
Jordan = "descender"
the river of Palestine running from the roots of Anti-Lebanon to the Dead Sea a distance of approx 200 miles (320 km)
Also named: Iordanēs (Ἰορδάνης "Jordan" G2446)
Art | N-proper — Particle · noun properHTd/Npl
jor'-dan (yarden, "flowing downward"; 'Iordanes):
1. Source:
The Jordan river proper begins at the junction of four streams (the Bareighit, the Hasbany, the Leddan, and the Banias), in the upper part of the plain of Lake Huleh. The Bareighit receives its supply of water from the hills on the West, which separate the valley from the river Litany, and is the least important of the four. The Hasbany is the longest of the four (40 miles), issuing from a great fountain at the western foot of Mt. Hermon near Hasbeiya, 1,700 ft. above the sea, and descends 1,500 ft. in its course to the plain. The Leddan is the largest of the four streams, issuing in several fountains at the foot of the mound Tell el-kady (Dan, or Laish) at an elevation of 505 ft. above the sea. The Banias issues from a celebrated fountain near the town of Banias, which is identified as the Caesarea Philippi associated with the…
Jordan
Heb. Yarden, “the descender;” Arab. Nahr-esh-Sheriah, “the watering-place” the chief river of Palestine. It flows from north to south down a deep valley in the centre of the country. The name descender is significant of the fact that there is along its whole course a descent to its banks; or it may simply denote the rapidity with which it “descends” to the Dead Sea.
It originates in the snows of Hermon, which feed its perennial fountains. Two sources are generally spoken of. (1.) From the western base of a hill on which once stood the city of Dan, the northern border-city of Palestine, there gushes forth a considerable fountain called the Leddan, which is the largest fountain in Syria and the principal source of the Jordan. (2.) Beside the ruins of Banias, the ancient Caesarea Philippi and the yet more ancient Panium, is a lofty cliff of limestone, at the base of which…
(the descender), the one river of Palestine, has a course of little more than 200 miles, from the roots of Anti-Lebanon to the head of the Dead Sea. (136 miles in a straight line. --Schaff.) It is the river of the "great plain" of Palestine --the "descender," if not "the river of God" in the book of Psalms, at least that of his chosen people throughout their history. There were fords over against Jericho, to which point the men of Jericho pursued the spies. (Joshua 2:7) comp. Judg 3:28 Higher up where the fords or passages of Bethbarah, where Gideon lay in wait for the Midianites, (Judges 7:24) and where the men of Gilead slew the Ephraimites. ch. (Judges 12:6) These fords…
The chief river of Palestine, running from north to south, and dividing the Holy Land into two parts, of which the larger and more important lay on the west. There are two small streams, each of which claims to be its source. One of these, near Banias, anciently Caesarea Philippi, issues from a large cave in a rocky mountain side, and flows several miles towards the south-west, where it is joined by the second and larger stream, which originates in a fountain at Tellel-Kady, three miles west of Banias. But besides these, there is a third and longer stream, which rises beyond the northern limit of Palestine, near Hasbeia on the west side of mount Hermon, flows twenty-four miles to the south, and unites with the other streams before they enter the "waters of Merom," now lake Huleh, the Jordan flows about nine miles south-ward to the sea of Tiberias, through which its clear and smooth…
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-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
Besides the ordinary uses to which stones were applied, we may mention that large stones were set up to commemorate any remarkable event. (Genesis 28:18; 35:14; 31:45; Joshua 4:9; 1 Samuel 7:12) Such stones were occasionally consecrated By anointing. (Genesis 28:18) Heaps of stones were piled up on various occasions, as in token of a treaty, (Genesis 31:47) or over the grave of some notorious offender. (Joshua 7:26; 8:29; 2 Samuel 18:17) The "white stone" noticed in (
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
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/Sp2mp — Particle · suffixHTo/Sp2mp
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
The Hebrew word עֵיבָל (*Eybal*) refers to both a name of an Arabian people descended from Joktan and a mountain known as Ebal, which is associated with cursing in contrast to Mount Gerizim. It is also linked to individuals mentioned in the genealogies of Genesis, specifically as a son of Joktan and a son of Shobal. The name Ebal is interpreted to mean 'stone' or 'bare mountain.'
H5858a עוֹבָל, עֵיבָל n. pr. gent. Arabian people, descended from Joktan H5858b עֵיבָל vel gent. name in Edom H5858c עֵיבָל n. pr. mont. Ebal, the mt. of cursing, N. of Shechem (Nabulus), and opp. Mt. Gerizim (mt. of blessing, S. of Shechem)
5858 `Eybal ay-bawl'
perhaps from an unused root probably meaning to be bald;
bare; Ebal, a mountain of Palestine:--Ebal.
עֵיבָל (e.val) — Obal.
A man living at the time of the Patriarchs, first mentioned at Gen.10.28;
son of: Joktan (H3355);
brother of: Almodad (H0486), Sheleph (H8026), Hazarmaveth (H2700), Jerah (H3392), Hadoram (H1913A), Uzal (H0187), Diklah (H1853), Abimael (H0039), Sheba (H7614H), Ophir (H0211), Havilah (H2341I) and Jobab (H3103)
Another spelling of o.val (עוֹבָל "Obal" H5745)
§ Ebal = "stone" or "bare mountain"
Arabian people, descended from Joktan
עֵיבָל (e.val) — Ebal.
A man living at the time of the Patriarchs, first mentioned at Gen.36.23;
son of: Shobal (H7732);
brother of: Alvan (H5935), Manahath (H4506B), Shepho (H8195) and Onam (H0208)
§ Ebal = "stone" or "bare mountain"
a son of Shobal
עֵיבָל (e.val) — (Mount) Ebal.
§ Ebal = "stone" or "bare mountain"
mountain of cursing, north of Shechem and opposite Mount Gerizim
N-proper — Noun properHNpl
Ebal
Stony. (1.) A mountain 3,076 feet above the level of the sea, and 1,200 feet above the level of the valley, on the north side of which stood the city of Shechem (q.v.). On this mountain six of the tribes (Deut. 27:12,13) were appointed to take their stand and respond according to a prescribed form to the imprecations uttered in the valley, where the law was read by the Levites (11:29; 29:4, 13). This mountain was also the site of the first great altar erected to Jehovah (Deut. 27:5-8; Josh. 8:30-35). After this the name of Ebal does not again occur in Jewish history. (See GERIZIM.)
(2.) A descendant of Eber (1 Chr. 1:22), called also Obal (
(stone, bare mountain). One of the sons of Shobal the son of Seir. (Genesis 36:23; 1 Chronicles 1:40) Obal the son of Joktan. (1 Chronicles 1:22) comp. Genesis 10:28
De 27:1-28:68; a mountain in Ephraim, over against mount Gerizim, from which it is separated by a valley about five hundred yards wide and three miles long, in which stands the town of Shechem. Both mountains are much alike in length, height, and form, and their altitude is stated not to exceed seven hundred and fifty or eight hundred feet from the level of the valley. As you journey from Jerusalem, and turn to pass through the valley west-northwest to Shechem, mount Ebal is on the right hand and mount Gerizim on the left. Some have described the count of cursing as sterile and desolate, and Gerizim as smiling and fertile. But at present there is little difference between their opposing fronts, which are alike, steep and barren. Mount Gerizim, however, is said to have a more fertile background, and to be a little higher than mount…
ancient heaps
שִׂיד (siyd) is a denominative verb meaning to whitewash. It is derived from the root associated with plastering, with a possible connection to boiling up. The entries indicate its use primarily in the context of applying a whitewash.
[שִׂיד, שׂוּד] vb. denom. whitewash
base
H7874 שִׂיד, שׂוּד vb. denom. whitewash
7874 siyd seed
a primitive root probably meaning to boil up (compare 7736);
used only as denominative from 7875; to plaster:--plaister.
see HEBREW for 07736
see HEBREW for 07875
שִׂיד (sid) — to whitewash.
(Qal) to whitewash
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
hwit'wosh: the American Revised Version margin gives "whitewash" for "untempered mortar" in Eze 13:10 and 22:28. `Her prophets have daubed for them,' i.e. seconded them, "with whitewash," thus giving "a slight wall" (13:10 margin) a specious appearance of strength.
See MORTAR; UNTEMPERED.
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/Sp3mp — Particle · suffixHTo/Sp3mp
שִׂיד (siyd) refers to lime or whitewash, specifically a product made by burning bones. The word is derived from a root that relates to the process of slaking lime. It appears in contexts related to construction or coating surfaces.
שִׂיד n.[m.] lime, whitewash
base
H7875 שִׂיד lime, whitewash
7875 siyd seed
from 7874; lime (as boiling when slacked):--lime, plaister.
see HEBREW for 07874
שִׂיד (sid) — lime.
1) lime, whitewash
1a) made by burning bones
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
lim
(1) sidh; compare Arabic shad, "to plaster";
(2) gir; compare Arabic jir, "gypsum" or "quick-lime";
(3) 'abene-ghir):
Sidh is translated "lime" in Isa 33:12, "And the peoples shall be as the burnings of lime, as thorns cut down, that are burned in the fire," and in Am 2:1, "He burned the bones of the king of Edom into lime." It is translated "plaster" in De 27:2, "Thou shalt set thee up great stones, and plaster them with plaster," also in De 27:4. Gir is translated "plaster" in Da 5:5, "wrote .... upon the plaster of the wall." In Isa 27:9 we have, "He maketh all the…
Lime
The Hebrew word so rendered means “boiling” or “effervescing.” From Isa. 33:12 it appears that lime was made in a kiln lighted by thorn-bushes. In Amos 2:1 it is recorded that the king of Moab “burned the bones of the king of Edom into lime.” The same Hebrew word is used in Deut. 27:2-4, and is there rendered “plaster.” Limestone is the chief constituent of the mountains of Syria.
the substance obtained form limestone, shells, etc., by heat. It is noticed only three times in the Bible, viz., in (27:2) (Authorized Version "plaster"), (Isaiah 33:12) and Amos 2:1