Exodus 33:6 — Word Study
WLCוַיִּֽתְנַצְּל֧וּ בְנֵֽי־ יִשְׂרָאֵ֛ל אֶת־ עֶדְיָ֖ם מֵהַ֥ר חוֹרֵֽב׃
BSASo the Israelitesbên [children of Israel, descendants of Jacob] stripped themselvesnâtsal▸ [took off, removed] of their jewelryʻădîy [ornaments, fine clothing] from Mounthar [by the mountain] Horeb [onward]Chôrêb [Sinai, the mountain of God's presence, from that time on, forward]
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽתְנַצְּל֧וּ | and they stripped themselves | Verb, Hithpael, sequential imperfect third person masculine plural |
| בְנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֛ל | Israel | Noun proper |
| אֶת־ | the object marker | Particle |
| עֶדְיָ֖ם | ornament[s] their | Noun common masculine singular construct, suffix |
| מֵהַ֥ר | from [the] mountain of | Preposition, noun common masculine singular construct |
| חוֹרֵֽב׃ | Horeb | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the Israelites stripped themselves of their jewelry from Mount Horeb onward. |
| KJV | And the children of Israel stripped themselves of their ornaments by the mount Horeb. |
| ASV | And the children of Israel stripped themselves of their ornaments from mount Horeb onward. |
| YLT | and the sons of Israel take off their ornaments at mount Horeb. |
| WEB | The children of Israel stripped themselves of their jewelry from Mount Horeb onward. |
| BBE | So the children of Israel took off their ornaments at Mount Horeb, and did not put them on again. |
Where they part company is in the translation of נָצַל — see How Translations Differ.
The sentence has one main clause with two phrases providing additional detail about the action.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָצַל
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 33:6
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 Israelites Stripped Themselves of Jewelrygenerated
Exodus 33:6 describes the Israelites' act of removing their jewelry from Mount Horeb onward, which follows God's command to Moses regarding their stiff-necked behavior. This moment illustrates their need for repentance and preparation to approach God after their previous transgressions, as seen in the context of Exodus 33:5 and Exodus 32:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 33:4 | When the people heard these bad tidings, they went into mourning, and no one put on any of his jewelry. |
| 2 | Exodus 32:3 | Then all the people took off their gold earrings and brought them to Aaron. |
| 3 | Jeremiah 2:19 | Your own evil will discipline you; your own apostasies will reprimand you. Consider and realize how evil and bitter it is for you to forsake the LORD your God and to have no fear of Me,” declares the Lord GOD of Hosts. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — נָצַל, vai.yit.na.tze.Lugenerated
The verb נָצַל (natsal) is a Hithpael form, indicating a reflexive action where the subject performs the action upon themselves. It carries the meaning of stripping away or rescuing, depending on context. Here, it signifies the Israelites' action of removing their ornaments as a form of humility and obedience.
This word is built from a root meaning to snatch away or deliver, which encompasses a range of meanings including rescue and plunder. In this context, it emphasizes the act of taking off jewelry, symbolizing a rejection of idolatry and a return to a pure state before God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַיִּֽתְנַצְּל֧וּ (and they stripped themselves) governs the clause, with the subject בְנֵי־יִשְׂרָאֵל (the children of Israel) and the object עֶדְיָם (their jewelry) clearly defined. The prepositional phrase מֵהַ֥ר חוֹרֵב (from Mount Horeb) indicates the starting point of this action.
The structure emphasizes the Israelites' action of removing their ornaments, which serves as a direct response to God's instructions. The order of the words highlights the significance of the subject's action in relation to the object.
Septuagint Backgroundgenerated
The Septuagint translates נָצַל as περιείλαντο (they took off), which conveys a similar meaning of removing or stripping away. This choice reflects the intent of the action as one of deliberate removal rather than mere rescue.
This translation choice indicates a focus on the physical act of taking off jewelry, aligning with the theme of purification and preparation for approaching God.
In plain words — the whole versegenerated
Exodus 33:6 tells us that the Israelites took off their jewelry from Mount Horeb onward. This act was a response to God's command through Moses, showing their humility and readiness to meet with God after their previous sins.
Frequently Asked Questionsgenerated
They removed their jewelry as a sign of humility and obedience to God's command, reflecting their desire to turn away from idolatry.
It symbolizes repentance and a return to a state of purity before God, especially after their sin with the golden calf.
This verse follows God's warning about the Israelites being a stiff-necked people and serves as a direct response to His command to take off their ornaments.
Mount Horeb, also known as Sinai, is where God revealed Himself to Moses and the Israelites, making it a significant location for their covenant relationship.
Reflection Questionsgenerated
- What are some ways I can demonstrate humility and obedience in my own life?
- How can I identify and remove 'ornaments' that distract me from my relationship with God?
- In what areas of my life do I need to turn away from idolatry or distractions?
- How does understanding the context of this verse help me apply its lessons today?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 33:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the children of Israel stripped themselves of their ornaments,.... Such as before described, and this they did, by the Mount Horeb; before their departure from thence, and where they had been
Read John Gill on Exodus 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the children of Israel stripped themselves of their ornaments by the mount Horeb. No JFB commentary on this verse.
Read Robert Jamieson on Exodus 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 33:6 And the children of Israel stripped themselves of their ornaments by the mount Horeb.Ver. 6. Stripped themselves.] As in a day of restraint.
Read John Trapp on Exodus 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) And the children of Israel stripped themselves of their ornaments—i.e., left off their ornaments, ceased to wear them altogether. By the mount Horeb.—Rather, from mount Horeb, i.e., from the time of their first discarding them in Horeb (= Sinai).
Read Charles John Ellicott on Exodus 33 →CambridgeThe Cambridge Bible for Schools and Colleges6. Horeb] E’s term: see on Exodus 3:1. There can be little doubt that, as Di. remarks, according to E the ornaments were to be used in the construction or decoration of the Tent of Meeting (cf., in P, Exodus 25:2-8, Exodus 35:22-29): some account of the construction of the Tent would naturally precede the notice of its use in vv. 7–11. But E’s account of the Tent of Meeting, ‘which originally followed here, and which certainly differed greatly from that of P, was omitted by the compiler, who preferred that of P (chs. 25–27); and only its conclusion is preserved in vv. 7–11.’ Whether (Di. al.) the ark in its tent was intended originally as a substitute for the immediate presence of Jehovah…
Read Cambridge on Exodus 33 →Albert Barnes1798–1870Barnes' Notes on the BibleBy the mount Horeb - From Mount Horeb onward. They ceased to wear their ornaments from the time they were at Mount Horeb.
Read Albert Barnes on Exodus 33 →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
So the Israelites stripped themselves of their jewelry from Mount Horeb onward.
The children of Israel stripped themselves of their jewelry from Mount Horeb onward.
So the Israelites stripped themselves of their jewelry from Mount Horeb onward.
So the Israelites stripped off their ornaments by Mount Horeb.
Tyndale line
And the children of Israel stripped themselves of their ornaments by the mount Horeb.
And the children of Israel stripped themselves of their ornaments from mount Horeb onward.
And the children of Israel stripped themselves of their ornaments from mount Horeb onward.
And the children of Israel stripped themselves of their ornaments, by the mount Horeb.
So the children of Israel layed their good raiment from them, after Moses came downe from the mount Horeb.
Strictly literal
And the children of Israel stripped themselves of their ornaments at mount Horeb.
and the sons of Israel take off their ornaments at mount Horeb.
and the sons of Israel take off their ornaments at Mount Horeb.
The children of Israel then stripped themselves of their ornaments [they wore] from [the time they were at] mount Horeb.
So the Israelites wore no jewelry from Mount Horeb onward.
From the Latin
So the children of Israel laid aside their ornaments by mount Horeb.
Simplified
So the Israelites took off their jewelry from the time they left Mount Sinai.
So the children of Israel took off their ornaments at Mount Horeb, and did not put them on again.
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 confirmed by the Samaritan Pentateuch, which agrees word for word with the Hebrew text. Both versions emphasize the act of stripping away jewelry, underscoring the significance of this moment in the narrative.
וַיִּֽתְנַצְּל֧וּ בְנֵֽי־ יִשְׂרָאֵ֛ל אֶת־ עֶדְיָ֖ם מֵהַ֥ר חוֹרֵֽב׃
5 of the 7 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.
ויתנצלו בני ישׂראל את עדים מהר חורב
Agrees with the Masoretic Text here, word for 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 33:6
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 נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
Conj | V-Hithpael-ConsecImperf-3mp — Verb · Hithpael · sequential imperfect third person masculine pluralHc/Vtw3mp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
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
HNpl — 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.
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
עֲדִי (adiy) refers to ornaments or trappings, particularly those used for decoration or adornment. It is derived from a root meaning 'trappings' and can refer to general finery or specifically to a headstall for horses. The term emphasizes items that enhance appearance.
עֲדִי n.[m.]coll. ornaments (with which one is decked)
base
H5716 עֲדִי ornaments (with which one is decked)
5716 `adiy ad-ee'
from 5710 in the sense of trappings; finery; generally an
outfit; specifically, a headstall:--X excellent, mouth,
ornament.
see HEBREW for 05710
עֲדִי (a.di) — ornament.
1) ornaments
1a) ornaments
1b) trappings (of horses)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
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…
חֹרֵב, transliterated as Choreb, means 'desert' or 'waste.' It refers specifically to the Sinaitic mountains, serving as another name for Mount Sinai, where God gave the law to Moses and the Israelites. The word is built from the root meaning desolate, indicating a barren landscape.
חֹרֵב, חוֹרֵב n.pr.mont. Horeb (waste, desert)
base
H2722 חֹרֵב, חוֹרֵב Horeb (waste, desert)
2722 Choreb kho-rabe'
from 2717; desolate; Choreb, a (generic) name for the
Sinaitic mountains:--Horeb.
see HEBREW for 02717
חֹרֵב (cho.rev) — Horeb.
Horeb = "desert"
another name for Mount Sinai from which God gave the law to Moses and the Israelites
Another name of si.nay (סִינַי "Sinai" H5514G)
N-proper — Noun properHNpl
ho'-reb.
See SINAI.
Horeb
Desert or mountain of the dried-up ground, a general name for the whole mountain range of which Sinai was one of the summits (Ex. 3:1; 17:6; 33:6; Ps. 106:19, etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year. (See SINAI.)
(desert). [SINAI, OR SINAI]
See SINAI.