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Ezekiel 19:9 — Word Study

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WLCוַֽיִּתְּנֻ֤הוּ בַסּוּגַר֙ בַּֽחַחִ֔ים וַיְבִאֻ֖הוּ אֶל־ מֶ֣לֶךְ בָּבֶ֑ל יְבִאֻ֙הוּ֙ בַּמְּצֹד֔וֹת לְמַ֗עַן לֹא־ יִשָּׁמַ֥ע קוֹל֛וֹ ע֖וֹד אֶל־ הָרֵ֥י יִשְׂרָאֵֽל׃ פ

BSAWith hookschâch [nose] they caged himnâthan [put in a cage or enclosure] and brought himbôwʼ toʼêl the kingmelek [ruling] of BabylonBâbel [confusion or mixing] They brought himbôwʼ into captivitymâtsôwd [strongholds or fortresses, a state of being held prisoner] so thatmaʻan his roarqôwl [loud, audible, voice or sound] was heardshâmaʻ [perceived or listened to] nolôʼ longerʻôwd [not anymore] onʼêl the mountainshar [elevated or high, hills] of IsraelYisrâʼêl [God's chosen people]

Word
Listen & take awayEzekiel 19
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 9 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Yis.ra.'El) — no per-word recordings of the Hebrew exist to link to.
Take it away
Ezekiel 19:9quick helps
In a sentenceThe verse describes the capture of a powerful figure and his removal to Babylon, silencing his roar on the mountains of Israel.
Who is speakingThe prophet Ezekiel, conveying God's message about the fate of Israel.
Where we areIn a lament over the downfall of Israel, using the metaphor of a lion being captured.
The hard wordסוּגַר
Take awayThe roar of the captured lion is no longer heard in Israel.
7 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbשָׁמַע The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

1 of 17 occurs nowhere else in the Old Testament — a word chosen on purpose.

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 — Ezekiel 19:9

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 Lament for Israelgenerated

8Then the nations set out against him from the provinces on every side. They spread their net over him; he was trapped in their pit.
9With hooks they caged him and brought him to the king of Babylon. They brought him into captivity so that his roar was heard no longer on the mountains of Israel.
10Your mother was like a vine in your vineyard, planted by the water; it was fruitful and full of branches because of the abundant waters.
11It had strong branches, fit for a ruler’s scepter. It towered high above the thick branches, conspicuous for its height and for its dense foliage.

Ezekiel 19:9 depicts the tragic fate of Israel, symbolized by a lion that has been captured and taken away. This imagery illustrates the loss of strength and voice for the nation, as the powerful figure is brought into captivity and silenced. The surrounding verses provide context for Israel's downfall, emphasizing the consequences of their actions and the impending judgment from foreign powers.


Cross References

ReferenceText (BSB)
12 Chronicles 36:6Then Nebuchadnezzar king of Babylon came up against Jehoiakim and bound him with bronze shackles to take him to Babylon.
2Jeremiah 22:18–19Therefore this is what the LORD says concerning Jehoiakim son of Josiah king of Judah: “They will not mourn for him: ‘Alas, my brother! Alas, my sister!’ They will not mourn for him: ‘Alas, my master! Alas, his splendor!’
3Jeremiah 36:30–31Therefore this is what the LORD says about Jehoiakim king of Judah: He will have no one to sit on David’s throne, and his body will be thrown out and exposed to heat by day and frost by night.
4Ezekiel 19:7He broke down their strongholds and devastated their cities. The land and everything in it shuddered at the sound of his roaring.
5Ezekiel 6:2“Son of man, set your face against the mountains of Israel and prophesy against them.

The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to


The Key Word יִּתְּנֻ֤הוּ, vai.yi.te.Nu.hugenerated

The verb נָתַן (natan) means 'to give' and encompasses actions like placing, setting, or delivering. In this context, it indicates the act of capturing and confining the lion, emphasizing the forceful nature of the action.

The parsing indicates it is a third-person masculine plural verb in the sequential imperfect tense, showing that the action was completed by a group. This highlights the collective effort in the act of capturing and caging the lion.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The verse contains multiple clauses, beginning with the finite verb יִּתְּנֻ֤הוּ, and they put it, which governs the action of capturing the lion. This is followed by a prepositional phrase indicating how the lion was captured, and additional clauses that describe the subsequent actions of bringing the lion to the king.

The structure emphasizes the sequence of actions taken against the lion, illustrating the method of capture and the finality of his removal from the mountains of Israel.


Septuagint Backgroundgenerated

The Septuagint translates יִּתְּנֻ֤הוּ as αὐτὸν (auton), meaning 'him.' This choice reflects a straightforward rendering of the Hebrew, maintaining the focus on the captured figure.

The Greek word κημῷ (kēmōi) for 'cage' indicates a similar concept of confinement but may suggest a broader interpretation of enclosure compared to the Hebrew.


In plain words — the whole versegenerated

Ezekiel 19:9 describes how a lion was captured with hooks and taken to Babylon, where he would no longer be heard on the mountains of Israel. This verse uses vivid imagery to convey the loss of strength and voice for the nation, symbolizing their downfall.


Frequently Asked Questionsgenerated

What does the lion represent in this verse?

The lion symbolizes Israel, representing its strength and pride, which has been captured and silenced by foreign powers.

Why is Babylon significant in this context?

Babylon represents the ruling power that has taken Israel captive, signifying judgment and the loss of autonomy for the nation.

What is meant by 'his roar was heard no longer'?

This phrase indicates the loss of Israel's voice and influence, as they are now in captivity and unable to assert themselves.

How does this verse connect to the surrounding verses?

The surrounding verses describe the events leading to Israel's capture and serve as a lament for the nation's lost glory and strength.


Reflection Questionsgenerated

  1. In what ways can I recognize the strength of my own voice and influence in my community?
  2. How can I support those who feel silenced or oppressed in today's society?
  3. What lessons can I learn from Israel's downfall to avoid similar pitfalls in my own life?
  4. How can I contribute to restoring hope and strength to those who have been marginalized?

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on Ezekiel 19:9 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And they put him in ward in chains,.... Or "in an enclosure"; or "in a collar with hooks" (b); put a collar of iron, as is said, about his neck, which had hooks in it, and to those hooks chains were

Read John Gill on Ezekiel 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.

Read Robert Jamieson on Ezekiel 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

They, the armies of the several nations, or the chief commanders of those armies, put him in ward, in grates, or a great cage, as wild beasts are conveyed. In chains; it is reported they put an iron collar on his neck, and fastened an iron chain to it. And brought him; he was carried that long journey in chains, enough to change his roaring lion-like into the roarings of a desperate, miserable captive. To the king of Babylon, wherever he was, for some dispute it whether now in Babylon, or elsewhere with some of his armies; however, this unhappy king was carried to Nebuchadnezzar, or died on the way perhaps, by command of Nebuchadnezzar so used that hard usage killed him, and then they cast…

Read Matthew Poole on Ezekiel 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Ezekiel 19:9 And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.Ver. 9. And they put him in ward in chains.] Or, Hooks. As lions are not looked upon, but through a grate. In claustrum. God knows how to hamper the most truculent tyrants, as he did also Bajazet. They brought him into holds.] Into some strong tower, or rock, where he died; and his body was afterwards thrown out upon a dunghill.

Read John Trapp on Ezekiel 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(9) Brought him to the king of Babylon.—2 Kings 24:8-17. Jehoiachin reigned only three months when Jerusalem was conquered by Nebuchadnezzar. He “went out to the king of Babylon,” but only because he could not help doing so, and was carried to Babylon and put in prison, where he was still living at the time of this prophecy. It was not till many years later that he was released (Jeremiah 52:31-32).

Read Charles John Ellicott on Ezekiel 19 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 9. That his voice should no more be heard] He continued in prison many years, till the reign of Evil-merodach, who set him at liberty, but never suffered him to return to the mountains of Israel. "The unhappy fate of these princes, mentioned Ezekiel 19:4; Ezekiel 19:8- 9, is a just subject of lamentation." - Newcome.

Read AdamClarke on Ezekiel 19 →
CambridgeThe Cambridge Bible for Schools and Colleges

9. in chains] See Ezekiel 19:4. The elegiac measure is not maintained in this verse. Possibly the original form of the verse has not been preserved. If the words “they brought him into holds” were omitted, an elegiac verse, though less regular, would be restored.

Read Cambridge on Ezekiel 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

BSBBerean Standard Bible2020

With hooks they caged him and brought him to the king of Babylon. They brought him into captivity so that his roar was heard no longer on the mountains of Israel.

WEBWorld English Bible2000

They put him in a cage with hooks, and brought him to the king of Babylon. They brought him into strongholds, so that his voice should no more be heard on the mountains of Israel.

MSBMajority Standard Bible2022

With hooks they caged him and brought him to the king of Babylon. They brought him into captivity so that his roar was heard no longer on the mountains of Israel.

NETBNew English Translation2006

They put him in a collar with hooks; they brought him to the king of Babylon; they brought him to prison so that his voice would not be heard any longer on the mountains of Israel.

Tyndale line

KJVKing James Version1611

And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.

ASVAmerican Standard Version1901

And they put him in a cage with hooks, and brought him to the king of Babylon; they brought him into strongholds, that his voice should no more be heard upon the mountains of Israel.

RVARevised Version, American1894

And they put him in a cage with hooks, and brought him to the king of Babylon; they brought him into strong holds, that his voice should no more be heard upon the mountains of Israel.

NWBWebster's Bible1833

And they put him in custody in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.

GNVGeneva Bible1599

And they put him in prison and in chaines, and brought him to the King of Babel, and they put him in holdes, that his voyce should no more be heard vpon the mountaines of Israel.

Strictly literal

DBYDarby Translation1890

And they put him in a cage with nose-rings, and brought him to the king of Babylon; they brought him into strongholds, that his voice should no more be heard upon the mountains of Israel.

YLTYoung's Literal Translation1862

And they put it in prison — in chains, And they bring it unto the king of Babylon, They bring it in unto bulwarks, So that its voice is not heard any more On mountains of Israel.

LSVLiteral Standard Version2020

And they put him in prison—in chains, || And they bring him to the king of Babylon, || They bring him into bulwarks, || So that his voice is not heard || On mountains of Israel anymore.

ILTInterlinear Literal Translation2000

And they put him in a cage with nose-rings [in his nose], and they brought him to the king of Babylon: they brought him into strong-holds, in order that his voice should no more be heard on the mountains of Israel.

ULBUnlocked Literal Bible2017

With hooks they put him in a cage and then they brought him to the king of Babylon. They brought him to the strongholds so that his voice would no longer be heard on the mountains of Israel.

From the Latin

DRADouay-Rheims (Challoner)1899

And they put him into a cage, they brought him in chains to the king of Babylon: and they cast him into prison, that his voice should no more be heard upon the mountains of Israel.

Simplified

FBVFree Bible Version2020

They used hooks to put him in a cage and took him to the king of Babylon. They led him away and imprisoned him so his roar wasn't heard any more in Israel's mountains.

BBEBible in Basic English1949

They made him a prisoner with hooks, and took him to the king of Babylon; they put him in the strong place so that his voice might be sounding no longer on the mountains of Israel.

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.

וַֽandclauseclauseclauseverbיִּתְּנֻ֤theyobjectהוּput.itprepositional phrase · prepositionalבַinnoun phrase(the)סּוּגַר֙cageprepositional phrase · prepositionalבַּֽwithnoun phrase(the)חַחִ֔יםhooksוַandclauseverbיְבִאֻ֖theyobjectהוּbrought.itprepositional phrase · prepositionalאֶלtonoun phraseמֶ֣לֶךְthe.kingבָּבֶ֑לof.Babylonclauseverbיְבִאֻ֨theyobjectהוּ֙brought.itprepositional phrase · prepositionalבַּinnoun phrase(the)מְּצֹד֔וֹתstrongholdsclauseלְמַ֗עַןso.thatclauseadverbialלֹאnotverbיִשָּׁמַ֥עit.may.be.heardnoun phrase · subjectקוֹל֛voiceוֹitsadverbialע֖וֹדagainprepositional phrase · prepositionalאֶלtonoun phraseהָרֵ֥יthe.mountainsיִשְׂרָאֵֽלof.Israel

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text states that the subject was caged with hooks and brought to the king of Babylon, emphasizing his captivity and the silencing of his roar on the mountains of Israel. The Septuagint largely agrees with the Masoretic Text, as 16 of the 17 words match in a word-by-word correspondence, although the specific phrasing and order may differ due to the nature of translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse, so their agreement or disagreement cannot be determined in this instance.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַֽיִּתְּנֻ֤הוּ בַסּוּגַר֙ בַּֽחַחִ֔ים וַיְבִאֻ֖הוּ אֶל־ מֶ֣לֶךְ בָּבֶ֑ל יְבִאֻ֙הוּ֙ בַּמְּצֹד֔וֹת לְמַ֗עַן לֹא־ יִשָּׁמַ֥ע קוֹל֛וֹ ע֖וֹד אֶל־ הָרֵ֥י יִשְׂרָאֵֽל׃ פ

Septuagintthe Greek the translators chose, word by word
וַֽיִּתְּנֻ֤הוּαὐτὸνבַסּוּגַר֙κημῷבַּֽחַחִ֔יםἐνוַיְבִאֻ֖הוּἦλθενאֶל־πρὸςמֶ֣לֶךְβασιλέαבָּבֶ֑לβαβυλῶνοςיְבִאֻ֙הוּ֙αὐτὸνבַּמְּצֹד֔וֹתφυλακήνלְמַ֗עַןὅπωςלֹא־μὴיִשָּׁמַ֥עἀκουσθῇקוֹל֛וֹαὐτοῦאֶל־ἐπὶהָרֵ֥יὄρηיִשְׂרָאֵֽל׃ פισραηλ

16 of the 17 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.

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.

Ezekiel 19:9נָתַןand they puand they put itנָתַןסוּגַרin cagein cageסוּגַרחָחwith hookswith hooksחָחבּוֹאand they brand they broughבּוֹאאֶלtotoאֶלמֶ֫לֶךְ[the] king [the] king ofמֶ֫לֶךְבָּבֶ֫לBabylonBabylonבָּבֶ֫לבּוֹאthey broughthey brought itבּוֹאמָצוֹדin stronghoin strongholdsמָצוֹדמַ֫עַןso thatso thatמַ֫עַןלֹאnotnotלֹאשָׁמַעit will be it will be hearשָׁמַעקוֹלvoice itsvoice itsקוֹלעוֹדagainagainעוֹדאֶלtotoאֶלהַר[the] mount[the] mountainsהַריִשְׂרָאֵלIsraelIsraelיִשְׂרָאֵלסָגַרto shutto shutסָגַרמָלַךְto reignto reignמָלַךְבָּלַלto mixto mixבָּלַלצוּדto huntto huntצוּדעוּןto dwellto dwellעוּןעוּדto upholdto upholdעוּדשָׂרָהto striveto striveשָׂרָהחוֹחַthistlethistleחוֹחַהַרmountainmountainהַרשֶׁ֫מֶשׁsunsunשֶׁ֫מֶשׁפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫הנְבוּכַדְרֶאצַּרNebuchadneNebuchadnezzarנְבוּכַדְרֶאצַּרנַחֲלָהinheritancinheritanceנַחֲלָהזֶ֫רַעseedseedזֶ֫רַעמֶ֫תֶגbridlebridleמֶ֫תֶגשָׂפָהlipslipsשָׂפָהאַשּׁוּרAsshurAsshurאַשּׁוּר
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Ezekiel 19:9

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.

and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
וַֽיִּתְּנֻ֤הוּvai.yi.te.Nu.hu and they put it H5414 Verb qal sequential imperfect third person masculine plural · suffix
2,011× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Amplified meaning
put in a cage or enclosure
Tyndale gloss
to give: give
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָתַן 2007 vb. give, put, set

Qal 1917

give

Put, set

Make, constitute

Niph.

82be given

Be put, set

Hoph.

be given, bestowed

= be given to one for wife

be put upon

base

Brown-Driver-Briggs glosses

H5414 נָתַן give, put, set .. give

. Put, set

. Make, constitute

. . be given

. Be put, set

. . . be given, bestowed

. = be given to one for wife

. be put upon

Strong's Hebrew Dictionary

5414 nathan naw-than'

a primitive root; to give, used with greatest latitude of

application (put, make, etc.):--add, apply, appoint, ascribe,

assign, X avenge, X be ((healed)), bestow, bring (forth,

hither), cast, cause, charge, come, commit, consider, count, +

cry, deliver (up), direct, distribute, do, X doubtless, X

without fail, fasten, frame, X get, give (forth, over, up),

grant, hang (up), X have, X indeed, lay (unto charge, up),

(give) leave, lend, let (out), + lie, lift up, make, + O that,

occupy, offer, ordain, pay, perform, place, pour, print, X

pull , put (forth), recompense, render, requite, restore, send

(out), set (forth), shew, shoot forth (up), + sing, + slander,

strike, (sub-)mit, suffer, X surely, X take, thrust, trade,

turn, utter, + weep, + willingly, + withdraw, + would (to)

God, yield.

Translators Brief Hebrew Lexicon

נָתַן (na.tan) — to give: give.

: give/deliver/send/produce

1) to give, put, set

1a) (Qal)

1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend

1a2) to put, set, put on, put upon, set, appoint, assign, designate

1a3) to make, constitute

1b) (Niphal)

1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned

1b2) to be set, be put, be made, be inflicted

1c) (Hophal)

1c1) to be given, be bestowed, be given up, be delivered up

1c2) to be put upon

נָתַן (na.tan) — to give: put.

: put/set/apppoint

1) to give, put, set

1a) (Qal)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffix
Hc/Vqw3mp/Sp3ms
The company it keepswords that stand beside it more often than chance
and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
בַסּוּגַר֙va.su.Gar in cage H5474 Preposition · noun common masculine singular absolute
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
Hebrew lexiconskeyed to Strong's numbers
Brown-Driver-Briggs Hebrew Lexicon (full)

סוּגַר n.[m.] cage, prison;—Ez 19:9

ref

Brown-Driver-Briggs glosses

H5474 סוּגַר

Strong's Hebrew Dictionary

5474 cuwgar soo-gar'

from 5462; an inclosure, i.e. cage (for an animal):--ward.

see HEBREW for 05462

Translators Brief Hebrew Lexicon

סוּגַר (su.gar) — cage.

cage, prison, cage with hooks

Morphologythe parsing behind the code
Berean parsing
HRd/Ncmsa — Preposition · noun common masculine singular absolute
HRd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

kaj (kelubh; phulake): The earliest known form of cage made to confine a bird, for the pleasure of its song or the beauty of its coloring, was a crude affair of willows or other pliable twigs. Later cages were made of pottery, and now they are mostly made of wire. References in the Bible make it very clear that people were accustomed to confine in cages such birds as they especially prized for pets, or to detain them for market purposes. James indicated that cages were common when he wrote (Jam 3:7): "For every kind of beasts and birds .... is tamed, and hath been tamed by mankind." In Job (Job 41:5) we find these lines "Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens?" The only way to play with a bird is to confine it so that it grows accustomed to you and thus loses fear. Jeremiah compared the civil…

Easton's Bible Dictionary

Cage

(Heb. kelub’, Jer. 5:27, marg. “coop;” rendered “basket” in Amos 8:1), a basket of wicker-work in which birds were placed after being caught. In Rev. 18:2 it is the rendering of the Greek phulake, properly a prison or place of confinement.

Smith's Bible Dictionary

The term so rendered in (Jeremiah 5:27) is more properly a trap in which decoy birds were placed. In (Revelation 18:2) the (Greek term means a prison.

Nave's Topical Bible

→ For birds, unclean Jer 5:27; Re 18:2

and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
בַּֽחַחִ֔יםba.cha.Chim with hooks H2397 Preposition · noun common masculine plural absolute
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A hook or ring, often referring to a nose ring or jewelry, like a bracelet or chain. It was also used to lead captive people.
Amplified meaning
nose
Tyndale gloss
hook
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָח (chach) refers to a hook or ring, often associated with fetters or jewelry, such as nose rings and bracelets. It appears once in the Old Testament, specifically in Ezekiel 29:4. The word is derived from a related term, suggesting a connection to various types of rings or hooks.

Brown-Driver-Briggs Hebrew Lexicon (full)

חַח n.m. hook, ring, fetter

base

Brown-Driver-Briggs glosses

H2397 חָח hook, ring, fetter

Strong's Hebrew Dictionary

2397 chach khawkh

once (Ezek. 29:4) chachiy {khakh-ee'}; from the same as 2336;

a ring for the nose (or lips):--bracelet, chain, hook.

see HEBREW for 02336

Translators Brief Hebrew Lexicon

חַח (chach) — hook.

1) hook, ring, fetter, brooch

1a) hook, ring (in nose of captive)

1b) hook, ring (as jewellery)

1b1) nose ring

1b2) bracelet

Morphologythe parsing behind the code
Berean parsing
Prep | N-mp — Preposition · noun common masculine plural absolute
HRd/Ncmpa
Bible dictionarieson the English sense
Nave's Topical Bible

→ For tabernacle, made of gold Ex 26:32,37; 36:36

→ Made of silver Ex 27:10; 38:10-12,17,19

→ In the temple, seen in Ezekiel's vision Eze 40:43

→ Used for catching fish Eze 29:4

→ For pruning Isa 2:4; 18:5; Joe 3:10

→ See FLESHHOOKS

→ FIGURATIVE Eze 38:4

and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
וַיְבִאֻ֖הוּvay.vi.'U.hu and they brought it H935 Verb hiphil sequential imperfect third person masculine plural · suffix
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-ConsecImperf-3mp | Suff — Verb hiphil sequential imperfect third person masculine plural · suffix
Hc/Vhw3mp/Sp3ms
The company it keepswords that stand beside it more often than chance
and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
מֶ֣לֶךְMe.lekh [the] king of H4428 Noun common · masculine singular construct
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Amplified meaning
ruling
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

מֶ֫לֶךְ (me.lekh) — king.

1) king

Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)

הַמֶּלֶךְ (me.lekh) — `the king`.

'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

מֶ֫לֶךְ (me.lekh) — King's.

King's (Highway) (Num.20.17)

מֶ֫לֶךְ (me.lekh) — King's.

Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)

מֶ֫לֶךְ (me.lekh) — Milcom.

Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)

מֶ֫לֶךְ (me.lekh) — King's.

King's (Valley) (Gen.14.17)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
בָּבֶ֑לba.Vel Babylon H894 Noun proper
262× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Babel refers to Babylon, a city and empire in the Bible, meaning confusion or mixing. It appears in Genesis 11:9 and is associated with the tower of Babel. The city was situated on the Euphrates River.
Amplified meaning
confusion or mixing
Tyndale gloss
Babylon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon

base

Brown-Driver-Briggs glosses

H894 בָּבֶ֫ל Babel, Babylon

Strong's Hebrew Dictionary

894 Babel baw-bel'

from 1101; confusion; Babel (i.e. Babylon), including

Babylonia and the Babylonian empire:--Babel, Babylon.

see HEBREW for 01101

Translators Brief Hebrew Lexicon

בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.

§ Babel or Babylon = "confusion (by mixing)"

Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
Easton's Bible Dictionary

Babylon

The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…

Smith's Bible Dictionary

in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.

American Tract Society Bible Dictionary

1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.

Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…

Hitchcock's Bible Names Dictionary

same as Babel

and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
יְבִאֻ֙הוּ֙ye.vi.'U.hu they brought it H935 Verb hiphil imperfect third person masculine plural · suffix
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffix
HVhi3mp/Sp3ms
The company it keepswords that stand beside it more often than chance
and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
בַּמְּצֹד֔וֹתba.me.tzo.Dot in strongholds H4685 Preposition · noun common feminine plural absolute
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Matsod is a stronghold or fortress, like a tower or bulwark, providing protection and defense, as described in 2 Samuel 22:51. It is a safe and secure place.
Amplified meaning
strongholds or fortresses, a state of being held prisoner
Tyndale gloss
siegework
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָצוֹד (matsowd) refers to a range of concepts including siege-works, hunting implements like nets, and strongholds. It is built from the root meaning to capture or ensnare. The entries indicate that it can denote both a physical net for catching animals and a fortified position. Notably, the lexicons mention its use in Ecclesiastes 9:14.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מָצוֹד] n.m. in pl., dub., usu. siege-works;—Ec 9:14

ref

[מָצוֹד] n.[m.] hunting implement, specif. net

base

מְצוֹדָה n.f. net

base

[מְצוֹדָה] n.f. fastness, stronghold

base

Brown-Driver-Briggs glosses

H4685a מָצוֹד in pl., dub., usu. siege-works H4685b מָצוֹד hunting implement H4685c מְצוֹדָה net H4685d מְצוֹדָה fastness, stronghold

Strong's Hebrew Dictionary

4685 matsowd maw-tsode'

or (feminine) mtsowdah {mets-o-daw'}; or mtsodah

{mets-o-daw'}; from 6679; a net (for capturing animals or

fishes):--also (by interchange for 4679) a fastness or

(beseiging) tower:--bulwark, hold, munition, net, snare.

see HEBREW for 06679

see HEBREW for 04679

Translators Brief Hebrew Lexicon

מָצוֹד (ma.tsod) — siegework.

siege-works, bulwark

מָצוֹד (ma.tsod) — net.

hunting implement, net

Also means: me.tso.dah (מְצוֹדָה "net" H4685C)

מְצוֹדָה (me.tso.dah) — net.

net

Another spelling of ma.tsod (מָצוֹד "net" H4685B)

מְצוֹדָה (me.tso.dah) — stronghold.

fastness, stronghold

Morphologythe parsing behind the code
Berean parsing
Prep | N-fp — Preposition · noun common feminine plural absolute
HRd/Ncfpa
The company it keepswords that stand beside it more often than chance
and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
לְמַ֗עַןle.Ma.'an so that H4616 Particle
272× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means because of something or for a specific purpose. It is used to explain why something happens or is done. In the Bible, it is used to describe God's intentions or purposes.
Tyndale gloss
because
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that

base

Brown-Driver-Briggs glosses

H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that

Strong's Hebrew Dictionary

4616 ma`an mah'-an

from 6030; properly, heed, i.e. purpose; used only

adverbially, on account of (as a motive or an aim),

teleologically, in order that:--because of, to the end

(intent) that, for (to,... 's sake), + lest, that, to.

see HEBREW for 06030

Translators Brief Hebrew Lexicon

מַ֫עַן (ma.an) — because.

1) purpose, intent prep

1a) for the sake of

1b) in view of, on account of

1c) for the purpose of, to the intent that, in order to conj

1d) to the end that

Morphologythe parsing behind the code
Berean parsing
Prep — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…

Easton's Bible Dictionary

So

(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.

Smith's Bible Dictionary

"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).

American Tract Society Bible Dictionary

King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.

So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…

and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
לֹא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
יִשָּׁמַ֥עyi.sha.Ma' it will be heard H8085 Verb · Niphal · imperfect third person masculine singular
1,160× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To hear and listen is what this Hebrew word means, often implying attention and obedience. In Exodus and Deuteronomy, it is used when God speaks to the people, and they must listen and obey.
Amplified meaning
perceived or listened to
Tyndale gloss
to hear: hear
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁמַע 1152 vb. hear

Qal 1052

subj. pers. hum.

י׳ (God) subj.

Niph. 42 be heard, of voice, sound

be heard of

be regarded, obeyed

= (favourable) hearing was granted to their voice.

Pi. he caused the people to hear

Hiph. 63

of man

י׳ subj.

base

Brown-Driver-Briggs glosses

H8085 שָׁמַע hear

Strong's Hebrew Dictionary

8085 shama` shaw-mah'

a primitive root; to hear intelligently (often with

implication of attention, obedience, etc.; causatively, to

tell, etc.):--X attentively, call (gather) together, X

carefully, X certainly, consent, consider, be content,

declare, X diligently, discern, give ear, (cause to, let, make

to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)

obedient, obey, perceive, (make a) proclaim(-ation), publish,

regard, report, shew (forth), (make a) sound, X surely, tell,

understand, whosoever (heareth), witness.

Translators Brief Hebrew Lexicon

שָׁמַע (sha.ma) — to hear: hear.

: hear

v

1) to hear, listen to, obey

1a) (Qal)

1a1) to hear (perceive by ear)

1a2) to hear of or concerning

1a3) to hear (have power to hear)

1a4) to hear with attention or interest, listen to

1a5) to understand (language)

1a6) to hear (of judicial cases)

1a7) to listen, give heed

1a7a) to consent, agree

1a7b) to grant request

1a8) to listen to, yield to

1a9) to obey, be obedient

1b) (Niphal)

1b1) to be heard (of voice or sound)

1b2) to be heard of

1b3) to be regarded, be obeyed

1c) (Piel) to cause to hear, call to hear, summon

1d) (Hiphil)

1d1) to cause to hear, tell, proclaim, utter a sound

1d2) to sound aloud (musical term)

1d3) to make proclamation, summon

1d4) to cause to be heard

n m

2) sound

שָׁמַע (sha.ma) — to hear: obey.

: obey

v

1) to hear, listen to, obey

1a) (Qal)

1a1) to hear (perceive by ear)

1a2) to hear of or concerning

1a3) to hear (have power to hear)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singular
HVNi3ms
and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
קוֹל֛וֹko.Lo voice its H6963 Noun common masculine singular construct · suffix
506× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A voice or sound, it can refer to the sound of a person speaking, an animal, or a musical instrument. In the Bible, it is often used to describe God's voice or the sound of praise and worship.
Amplified meaning
loud, audible, voice or sound
Tyndale gloss
voice: sound
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.

Brown-Driver-Briggs Hebrew Lexicon (full)

קוֹל 506 n.m. sound, voice

base

קֹל n.[m.] lightness, frivolity;—Je 3:9

ref

Brown-Driver-Briggs glosses

H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity

Strong's Hebrew Dictionary

6963 qowl kole

or qol {kole}; from an unused root meaning to call aloud; a

voice or sound:--+ aloud, bleating, crackling, cry (+ out),

fame, lightness, lowing, noise, + hold peace, (pro-)claim,

proclamation, + sing, sound, + spark, thunder(-ing), voice, +

yell.

Translators Brief Hebrew Lexicon

קוֹל (qol) — voice.

: voice/shout/loud

1) voice, sound, noise

1a) voice

1b) sound (of instrument)

קֹל (qol) — frivolity.

lightness, frivolity

קוֹל (qol) — voice: sound.

: sound/noise

1) voice, sound, noise

1a) voice

1b) sound (of instrument)

קוֹל (qol) — voice: thunder.

: thunder

1) voice, sound, noise

1a) voice

1b) sound (of instrument)

קוֹל (qol) — voice: message.

: message/proclaim

1) voice, sound, noise

1a) voice

1b) sound (of instrument)

קוֹל (qol) — voice: [sound of].

: [sound_of](THING)

1) voice, sound, noise

1a) voice

1b) sound (of instrument)

קוֹל (qol) — voice: listen.

: listen

1) voice, sound, noise

1a) voice

1b) sound (of instrument)

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3ms
and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
ע֖וֹדod again H5750 Adv
490× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The word 'still' means something continues or happens again, like in Genesis 29:26 and Isaiah 2:11. It can also mean 'more' or 'additionally'.
Amplified meaning
not anymore
Tyndale gloss
still
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.

Brown-Driver-Briggs Hebrew Lexicon (full)

עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides

base

Brown-Driver-Briggs glosses

H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides

Strong's Hebrew Dictionary

5750 `owd ode

or rod {ode}; from 5749; properly, iteration or continuance;

used only adverbially (with or without preposition), again,

repeatedly, still, more:--again, X all life long, at all,

besides, but, else, further(-more), henceforth, (any) longer,

(any) more(-over), X once, since, (be) still, when, (good,

the) while (having being), (as, because, whether, while) yet

(within).

see HEBREW for 05749

Translators Brief Hebrew Lexicon

עוֹד (od) — still.

subst

1) a going round, continuance

adv

2) still, yet, again, besides

2a) still, yet (of continuance or persistence)

2b) still, yet, more (of addition or repetition)

2c) again

2d) still, moreover, besides

Aramaic equivalent: od (עוֹד "still" H5751)

Morphologythe parsing behind the code
Berean parsing
Adv — Adv
HAcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.

and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
הָרֵ֥יha.Rei [the] mountains of H2022 Noun common · masculine plural construct
546× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A mountain or hill, sometimes used to describe a spiritual high point. In the Bible, it can refer to a real mountain or a figurative one. The word is often translated as hill or mount.
Amplified meaning
elevated or high, hills
Tyndale gloss
mountain: mount
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

הַר 568 n.m. mountain, hill, hill-country

mountain, hill

hill-country, mountain-region

base

Brown-Driver-Briggs glosses

H2022 הַר mountain, hill, hill-country

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural construct
HNcmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and they put it in cage with hooks and they brought it to [the] king of Babylon they brought it in strongholds so that not it will be heard voice its again to [the] mountains of Israel
יִשְׂרָאֵֽל׃ פYis.ra.'El Israel H3478 Noun proper
2,508× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Amplified meaning
God's chosen people
Tyndale gloss
Israel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob

. n. pr. gent. name of Hebrew nation

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

iz'-ra-el.

See JACOB.

Easton's Bible Dictionary

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;

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

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.

The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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