Exodus 19:2 — Word Study
WLCוַיִּסְע֣וּ מֵרְפִידִ֗ים וַיָּבֹ֙אוּ֙ מִדְבַּ֣ר סִינַ֔י וַֽיַּחֲנ֖וּ בַּמִּדְבָּ֑ר וַיִּֽחַן־ שָׁ֥ם יִשְׂרָאֵ֖ל נֶ֥גֶד הָהָֽר׃
BSAAfter they had set outnâçaʻ▸ [departed, journeyed] from RephidimRᵉphîydîym [a place of resting] they enteredbôwʼ▸ [came to, approached] the Wildernessmidbâr [desert, open field] of SinaiÇîynay [the mountain where God gave the Law] and IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] campedchânâh▸ [pitched their tents, encamped] thereshâm [in that place, at that time] in front ofneged [before, in the presence of] the mountainhar [a high point]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְע֣וּ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| מֵרְפִידִ֗ים | from Rephidim | Preposition, noun proper |
| וַיָּבֹ֙אוּ֙ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| מִדְבַּ֣ר | [the] wilderness of | Noun common, masculine singular construct |
| סִינַ֔י | Sinai | Noun proper |
| וַֽיַּחֲנ֖וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| בַּמִּדְבָּ֑ר | in the wilderness | Preposition, noun common masculine singular absolute |
| וַיִּֽחַן־ | and it encamped | Verb, Qal, sequential imperfect third person masculine singular |
| שָׁ֥ם | there | Adverb |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| נֶ֥גֶד | before | Prep |
| הָהָֽר׃ | the mountain | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After they had set out from Rephidim, they entered the Wilderness of Sinai, and Israel camped there in front of the mountain. |
| KJV | For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. |
| ASV | And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount. |
| YLT | and they journey from Rephidim, and enter the wilderness of Sinai, and encamp in the wilderness; and Israel encampeth there before the mount. |
| WEB | When they had departed from Rephidim, and had come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mountain. |
| BBE | And when they had gone away from Rephidim and had come into the waste land of Sinai, they put up their tents in the waste land before the mountain: there Israel put up its tents. |
Where they part company is וַיָּבֹ֙אוּ֙ — see How Translations Differ.
The sentence consists of a main clause followed by several subordinate clauses and phrases, indicating the sequence of actions in the Israelites' journey.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbנָסַע
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 — Exodus 19:2
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 Journey to Sinaigenerated
Exodus 19:2 describes the moment when the Israelites leave Rephidim and enter the Wilderness of Sinai. This marks a pivotal point in their journey, as they approach the mountain where God will reveal the Law. The wilderness setting emphasizes both the physical and spiritual journey of the Israelites as they prepare to receive God's commandments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 17:1–8 | Then the whole congregation of Israel left the Desert of Sin, moving from place to place as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink. |
| 2 | Exodus 3:1–12 | Meanwhile, Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian. He led the flock to the far side of the wilderness and came to Horeb, the mountain of God. |
| 3 | Exodus 18:5 | Moses’ father-in-law Jethro, along with Moses’ wife and sons, came to him in the desert, where he was encamped at the mountain of God. |
| 4 | Acts 7:30–38 | After forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai. |
| 5 | Galatians 4:24 | These things serve as illustrations, for the women represent two covenants. One covenant is from Mount Sinai and bears children into slavery: This is Hagar. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — וַיִּסְע֣וּ, vai.yis.'Ugenerated
The verb נָסַע (naca`) means to set out or depart, particularly in the context of a journey. It conveys the action of beginning a movement from one place to another, often with a sense of purpose or direction.
In this verse, it indicates the Israelites' departure from Rephidim, a place of resting, as they continue their journey toward Sinai. The parsing as a sequential imperfect third person masculine plural suggests that this action is part of a larger narrative of movement and progression.
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 consists of multiple clauses, with the main action initiated by the finite verb וַיִּסְע֣וּ, and they set out. This verb governs the subsequent phrases describing the journey and the destination.
The structure emphasizes the sequence of actions: departing from Rephidim, entering the wilderness, and encamping before the mountain, illustrating the progression of the Israelites' journey.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּסְע֣וּ as ἐχῆραν, which conveys a similar sense of departure. This choice indicates a focus on the action of leaving rather than the specific nuances of setting out.
This translation aligns closely with the Hebrew meaning, maintaining the narrative flow of the Israelites' journey.
In plain words — the whole versegenerated
Exodus 19:2 tells us that after leaving Rephidim, the Israelites entered the Wilderness of Sinai and camped there in front of the mountain. This moment is significant as it leads to their receiving the Law from God.
Frequently Asked Questionsgenerated
Rephidim represents a place of rest for the Israelites before they continue their journey to Sinai, highlighting the importance of rest during their travels.
Sinai is the mountain where Moses received the Law from God, marking a crucial moment in the covenant relationship between God and Israel.
Camping before the mountain signifies their preparation to encounter God and receive His commandments, establishing their identity as His chosen people.
This journey illustrates the Israelites' transition from slavery in Egypt to becoming a nation under God's law, central to the narrative of Exodus.
Reflection Questionsgenerated
- What does it mean for me to set out on a journey of faith, like the Israelites did?
- How can I find rest in my own life, similar to the rest the Israelites experienced at Rephidim?
- In what ways can I prepare myself to receive God's guidance, as the Israelites did at Sinai?
- What significance does the idea of camping before a mountain hold for my spiritual journey?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 19:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they were departed from Rephidim,.... After they had fought with Amalek, and came to the western part of the mount to Horeb, where the rock was smitten for them; and they were come from that now,
Read John Gill on Exodus 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. Were come to the desert of Sinai.
Read Robert Jamieson on Exodus 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo the desert of Sinai, i.e. to that part of the desert which adjoined to Mount Sinai, as Rephidim, from whence they came, was in that part of the wilderness adjoining to Horeb, which was another part of the same mountain. See . So they seem to have fetched a large compass, and to have come from one side of the mountain to the other.
Read Matthew Poole on Exodus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 19:2 For they were departed from Rephidim, and were come [to] the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount.Ver. 2. For they were departed.]
Read John Trapp on Exodus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXIX. THE OF GOD TO THE PEOPLE ON MOUNT SINAI.(2) They were departed from Rephidim.—If Rephidim was where we have placed it, in the Wady Feiran, the march to “the wilderness of Sinai” (Er Rahah) must have been by the Wady Solaf, or the Wady esh Sheikh, or possibly by both. The distance by Wady Solaf is about eighteen, by Wady esh Sheikh about twenty-five miles. The wilderness of Sinai, now generally identified with Er Rahah, is a plain two miles long by half a mile wide, “enclosed between two precipitous mountain ranges of black and yellow granite, and having at its end the prodigious mountain block of Ras Sufsafeh” (Stanley, Sinai and Palestine, p. 74). It is nearly fiat, and covered at…
Read Charles John Ellicott on Exodus 19 →CambridgeThe Cambridge Bible for Schools and Colleges2. The covenant made with Abraham and his seed, Genesis 17:2; Genesis 17:4; Genesis 17:7; Genesis 17:9-10; with Isaac and his seed, vv. 19, 21; with Abraham, Isaac, and Jacob, Exodus 2:24; Exodus 6:4 (see the note), 5. See also (in H) Leviticus 26:9; Leviticus 26:15; Leviticus 26:42; Leviticus 26:44-45; and (in P) Exodus 31:16 (of the sabbath), Leviticus 2:13; Leviticus 24:8 (of the shewbread), Numbers 18:19 (of the priestly dues), Exodus 25:12 f. (with Phinehas). In P, as was remarked on Exodus 19:5, God confirms a former covenant by bringing His people out of Egypt, and He gives Israel a body of ceremonial regulations at Sinai; but there is not in P any mention of a covenant made by Him…
Read Cambridge on Exodus 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. For they were departed from Rephidim — Rather, And they departed from Rephidim. This verse is but a fuller statement of what was said in the preceding verse, omitting, however, the mention of time and date.
Read Daniel Denison Whedon on Exodus 19 →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
After they had set out from Rephidim, they entered the Wilderness of Sinai, and Israel camped there in front of the mountain.
When they had departed from Rephidim, and had come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mountain.
After they had set out from Rephidim, they entered the Wilderness of Sinai, and Israel camped there in front of the mountain.
After they journeyed from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain.
Tyndale line
For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount.
And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount.
And when they were departed from Rephidim, and were come to the wilderness of Sinai, they pitched in the wilderness; and there Israel camped before the mount.
For they had departed from Rephidim, and had come to the desert of Sinai, and had pitched in the wilderness; and there Israel encamped before the mount.
For they departed from Rephidim, and came to the desart of Sinai, and camped in the wildernesse: euen there Israel camped before the mount.
Strictly literal
they departed from Rephidim, and came [into] the wilderness of Sinai, and encamped in the wilderness; and Israel encamped there before the mountain.
and they journey from Rephidim, and enter the wilderness of Sinai, and encamp in the wilderness; and Israel encampeth there before the mount.
and they journey from Rephidim, and enter the wilderness of Sinai, and encamp in the wilderness; and Israel encamps there before the mountain.
For they had departed from Rephidim, and they came to the desert of Sinai, and encamped in the wilderness; and Israel encamped there opposite the mount.
After they left Rephidim and came to the wilderness of Sinai, they camped in the wilderness in front of the mountain.
From the Latin
For departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tents over against the mountain.
Simplified
They had set out from Rephidim, and after they entered the Sinai desert they camped there in front of the mountain.
And when they had gone away from Rephidim and had come into the waste land of Sinai, they put up their tents in the waste land before the mountain: there Israel put up its tents.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree closely, with only one word differing: the Samaritan uses דבר (word) instead of the Hebrew for wilderness. This indicates a minor variation in wording but not in the overall meaning of the verse.
וַיִּסְע֣וּ מֵרְפִידִ֗ים וַיָּבֹ֙אוּ֙ מִדְבַּ֣ר סִינַ֔י וַֽיַּחֲנ֖וּ בַּמִּדְבָּ֑ר וַיִּֽחַן־ שָׁ֥ם יִשְׂרָאֵ֖ל נֶ֥גֶד הָהָֽר׃
10 of the 12 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.
ויסעו מרפידים ויבאו מדבר סיני ויחנו במדבר ויחן שׁם ישׂראל נגד ההר
1 word differs from the Masoretic Text: דבר (word)
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 Exodus 19:2
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.
נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.
נָסַע 147 vb. pull out or up, set out, journey
Qal 137
pull out or up
hence (from pulling up tent-pegs),
set out
depart
journey, march (by stages)
of wind
Niph. be pulled up, removed
Hiph.
cause to set out, lead out
remove
base
H5265 נָסַע pull out or up, set out, journey .. pull out or up
. hence (from pulling up tent-pegs), . set out
. depart
. journey, march (by stages)
. of wind
. be pulled up, removed
. . cause to set out, lead out
. remove
5265 naca` naw-sah'
a primitive root; properly, to pull up, especially the
tent-pins, i.e. start on a journey:--cause to blow, bring,
get, (make to) go (away, forth, forward, onward, out), (take)
journey, march, remove, set aside (forward), X still, be on
his (go their) way.
נָסַע (na.sa) — to set out.
1) to pull out, pull up, set out, journey, remove, set forward, depart
1a) (Qal)
1a1) to pull out or up
1a2) to set out, depart
1a3) to journey, march
1a4) to set forth (of wind)
1b) (Niphal) to be pulled up, be removed, be plucked up
1c) (Hiphil)
1c1) to cause to set out, lead out, cause to spring up
1c2) to remove, quarry
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
רְפִידִים (Rphiydiym) refers to Rephidim, a location mentioned in the Exodus narrative. It is described as a station where the Israelites rested during their journey in the wilderness. The name is derived from a root meaning 'rests' or 'stays,' indicating its function as a resting place.
רְפִידִים n.pr.loc. station of Isr. at Exodus (in P)
base
H7508 רְפִידִים station of Isr. at Exodus
7508 Rphiydiym ref-ee-deem'
plural of the masculine of the same as 7507; ballusters;
Rephidim, a place in the Desert:--Rephidim.
see HEBREW for 07507
רְפִידִים (re.phi.dim) — Rephidim.
§ Rephidim = "rests" or "stays" or "resting places"
a station of Israel in the wilderness between Egypt and Sinai
Prep | N-proper — Preposition · noun properHR/Npl
ref'-i-dim (rephidhim, "rests"; Rhaphidin): A station in the Wanderings, between the wilderness of Sin and the wilderness of Sinai (Ex 17:1,8; 19:2; Nu 33:14). The host expected to find water here; to their distress the streams were dry, and water was miraculously provided. Palmer (Desert of the Exodus, 158 ff) states cogent reasons for identifying Rephidim with Wady Feiran. It is the most fertile part of the peninsula, well watered, with a palm grove stretching for miles along the valley. Palmer speaks of passing through the palm grove as a "most delightful" walk; "the tall, graceful trees afforded a delicious shade, fresh water ran at our feet, and, above all, bulbuls flitted from branch to branch uttering their sweet notes." His camp was pitched at "the mouth of Wady `Aleyat…
Rephidim
Supports, one of the stations of the Israelites, situated in the Wady Feiran, near its junction with the Wady esh-Sheikh. Here no water could be found for the people to drink, and in their impatience they were ready to stone Moses, as if he were the cause of their distress. At the command of God Moses smote “the rock in Horeb,” and a copious stream flowed forth, enough for all the people. After this the Amalekites attacked the Israelites while they were here encamped, but they were utterly defeated (Ex. 17:1, 8-16). They were the “first of the nations” to make war against Israel (Num. 24:20).
Leaving Rephidim, the Israelites advanced into the wilderness of Sinai (Ex. 19:1, 2;
(Exodus 17:1,8; 19:2) The name means rests or stays , i.e. resting places. The place lies in the march of the Israelites from Egypt to Sinai. Its site is not certain, but it is perhaps Wady Feiran , a rather broad valley about 25 miles from Jebel Musa (Mount Sinai). Others place it in Wady es Sheikh , an eastern continuation of Feiran, and about 12 miles from Sinai. Here the Israelites fought their first battle and gained their first victory after leaving Egypt, the Amalekites having attacked them; here also the people murmured from thirst, and Moses brought water for them out of the rock. From this murmuring the place was called "Massah" and "Meribah."
An encampment of the Israelites between the wilderness of Sin and mount Sinai, where the people murmured, and God gave them water from the rock. Here also the Amalekites attacked them, and were defeated, Ex 17:1-16. It is thought to have been in the valley now called esh-Sheikh, a day’s march northwest of Sinai, and near the western border of the Horeb group of mountains. SEE SINAI.
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
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
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…
סִינַי (Siynay) refers to the mountain where Moses received the Law from God, located in Arabia at the southern end of the Sinai peninsula. The name is associated with the meaning "thorny." The entries indicate its significance in the context of the Old Testament, particularly in the books of Exodus and Leviticus.
סִינַי n.pr.mont. Sinai;—name of mt. of law-giving in J and esp. P
base
H5514 סִינַי Sinai;—name of mt. of law-giving in J and esp. P
5514 Ciynay see-nah'-ee
of uncertain derivation; Sinai, mountain of Arabia:--Sinai.
סִינַי (si.nay) — Sinai.
§ Sinai = "thorny"
the mountain where Moses received the Law from Jehovah; located at the southern end of the Sinai peninsula between the horns of the Red Sea; exact
סִינַי (si.nay) — (Wilderness of) Sinai.
Combined with mid.bar (מִדְבָּר "wilderness" H4057)
§ Sinai = "thorny"
the mountain where Moses received the Law from Jehovah; located at the southern end of the Sinai peninsula between the horns of the Red Sea; exact
N-proper — Noun properHNpl
si'-ni, si'-na-i (cinay; Codex Alexandrinus Sina, Codex Vaticanus Seina):
1. The Name:
The name comes probably from a root meaning "to shine," which occurs in Syriac, and which in Babylonian is found in the name sinu for "the moon." The old explanation, "clayey," is inappropriate to any place in the Sinaitic desert, though it might apply to Sin (Eze 30:15,16) or Pelusium; even there, however, the applicability is doubtful. The desert of Sin (Ex 16:1; 17:1; Nu 33:11 f) lay between Sinai and the Gulf of Suez, and may have been named from the "glare" of its white chalk. But at Sinai "the glory of Yahweh was like devouring fire on the top of the mount in the eyes of the children of Israel" (
Sinai
Of Sin (the moon god), called also Horeb, the name of the mountain district which was reached by the Hebrews in the third month after the Exodus. Here they remained encamped for about a whole year. Their journey from the Red Sea to this encampment, including all the windings of the route, was about 150 miles. The last twenty-two chapters of Exodus, together with the whole of Leviticus and Num. ch. 1-11, contain a record of all the transactions which occurred while they were here. From Rephidim (Ex. 17:8-13) the Israelites journeyed forward through the Wady Solaf and Wady esh-Sheikh into the plain of er-Rahah, “the desert of Sinai,” about 2 miles long and half a mile broad, and encamped there “before the mountain.” The part of the mountain range, a protruding lower bluff, known as the Ras Sasafeh (Sufsafeh), rises almost…
A mountain, or mountain range, in Arabia Petraea, in the peninsula formed by the two arms of the Red Sea, and rendered memorable as the spot where the law was given to Israel through Moses, Ex 19:1-Nu 10:33. As this mountain has been almost unknown in modern times, until recently, and is of such importance in Scripture history, we shall enter into some details respecting it.
The upper region of Sinai forms an irregular circle of thirty or forty miles in diameter, possessing numerous sources of water, a temperate climate, and a soil capable of supporting animal and vegetable life; for which reason it is the refuge of all the Bedaweens when the low country is parched up. This, therefore, was the part of the peninsula best adapted to the residence of nearly a year, during which the…
a bush; enmity
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep — PrepHAcmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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 — Particle · noun common masculine singular absoluteHTd/Ncmsa