Ezekiel 21:20 — Word Study
WLCדֶּ֣רֶךְ תָּשִׂ֔ים לָב֣וֹא חֶ֔רֶב אֵ֖ת רַבַּ֣ת בְּנֵֽי־ עַמּ֑וֹן וְאֶת־ יְהוּדָ֥ה בִירוּשָׁלִַ֖ם בְּצוּרָֽה׃
BSAfor the swordchereb [weapon, instrument of war]
| Greek | English | Parsing |
|---|---|---|
| דֶּ֣רֶךְ | a road | Noun common, both singular absolute |
| תָּשִׂ֔ים | you will make | Verb, Qal, imperfect second person masculine singular |
| לָב֣וֹא | to come | Preposition, verb qal infinitive construct common |
| חֶ֔רֶב | a sword | Noun common, feminine singular absolute |
| אֵ֖ת | the object marker | Particle |
| רַבַּ֣ת | Rabbah of | |
| בְּנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| עַמּ֑וֹן | Ammon | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| יְהוּדָ֥ה | Judah | Noun proper |
| בִירוּשָׁלִַ֖ם | in Jerusalem | Preposition, noun proper |
| בְּצוּרָֽה׃ | fortified | Verb, Qal, participle (passive) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Mark out one road for the sword to come against Rabbah of the Ammonites, and another against Judah into fortified Jerusalem. |
| KJV | Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced. |
| ASV | Thou shalt appoint a way for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified. |
| YLT | A way appoint for the coming of the sword, Unto Rabbath of the sons of Ammon, And to Judah, in Jerusalem — the fenced. |
| WEB | You shall appoint a way for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified. |
| BBE | Put a pillar at the top of the road for the sword to come to Rabbah in the land of the children of Ammon, and to Judah and to Jerusalem in the middle of her. |
Where they part company is in the verb choices — see How Translations Differ.
The sentence is structured around a main directive with two paths outlined, emphasizing the impending judgment.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbלְ
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 — Ezekiel 21:20
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 Prophecy Against Ammon and Judahgenerated
Ezekiel 21:20 describes God's command to mark out two roads for the sword of Babylon, indicating the impending judgment on both Rabbah, the capital of the Ammonites, and Judah, specifically Jerusalem. This section emphasizes the seriousness of the prophecy and the clear direction of God's judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 25:5 | I will make Rabbah a pasture for camels, and Ammon a resting place for sheep. Then you will know that I am the LORD.’ |
| 2 | Deuteronomy 3:11 | (For only Og king of Bashan had remained of the remnant of the Rephaim. His bed of iron, nine cubits long and four cubits wide, is still in Rabbah of the Ammonites.) |
| 3 | 2 Samuel 12:26 | Meanwhile, Joab fought against Rabbah of the Ammonites and captured the royal fortress. |
| 4 | Jeremiah 49:2 | Therefore, behold, the days are coming, declares the LORD, when I will sound the battle cry against Rabbah of the Ammonites. It will become a heap of ruins, and its villages will be burned. Then Israel will drive out their dispossessors, says the LORD. |
| 5 | Amos 1:14 | So I will kindle a fire in the walls of Rabbah to consume its citadels amid war cries on the day of battle and a violent wind on the day of tempest. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — דֶּ֣רֶךְ, De.rekhgenerated
The Hebrew word דֶּ֣רֶךְ (derek) means 'way' or 'road' and can refer to both literal paths and metaphorical journeys in life. It encompasses various aspects such as direction, manner, and moral character.
In this verse, דֶּ֣רֶךְ signifies the specific routes that the sword will take, highlighting the seriousness of the impending destruction. The term is often used in contexts that imply a choice or a path of action.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses mark out for the action of designating the roads.
Sentence Structuregenerated
The main verb governing the sentence is תָּשִׂ֔ים, you will make, which sets the directive for the two roads. The structure includes a prepositional phrase indicating the purpose of the action and two noun phrases detailing the destinations.
The sentence's emphasis is on the action of marking out the roads, with the two paths clearly defined, indicating the seriousness of the prophetic message.
Septuagint Backgroundgenerated
The Septuagint translates דֶּ֣רֶךְ as ὅπως, which means 'in order that' or 'so that.' This choice suggests a focus on the intended outcome of the paths being marked out, emphasizing the purpose behind the action.
This translation choice shows a slight narrowing of the meaning, focusing on the result of the action rather than the literal paths themselves.
In plain words — the whole versegenerated
Ezekiel 21:20 tells us that God instructed Ezekiel to designate two paths for the sword of Babylon: one leading to Rabbah, the capital of the Ammonites, and the other to fortified Jerusalem. This instruction highlights the impending judgment on both locations.
Frequently Asked Questionsgenerated
It signifies preparing for the impending judgment and destruction that is to come upon the cities mentioned.
These cities represent significant locations facing God's judgment, with Rabbah being the capital of the Ammonites and Jerusalem being the center of worship for Judah.
The sword symbolizes judgment and destruction, representing the military action that will come against these cities.
This verse is part of a broader prophetic narrative where Ezekiel communicates God's judgment against various nations, emphasizing the seriousness of their actions.
Reflection Questionsgenerated
- What might it mean for us today to 'mark out' paths in our lives?
- In what ways do we see God's judgment reflected in the world around us?
- How can we prepare ourselves spiritually for the paths we choose?
- What lessons can we learn from the fates of Rabbah and Jerusalem?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 21:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAppoint a way,.... Mark out a way, describe a road, draw one out upon the ground, or point out one upon a table, or tile: that the sword may come; in which the sword will come; or those that kill
Read John Gill on Ezekiel 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAppoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced. Appoint a way, that the sword may come to Rabbath of the Ammonites - distinct from Rabbath in Judah (2 Samuel 12:26).
Read Robert Jamieson on Ezekiel 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis royal city of the Ammonites, it seems, the king of Babylon had a quarrel with, as well as with Jerusalem, and he was resolved, when he came out of Babylon, to set upon one of them. There were two or three cities of this name Rabba, or Rabbath; one in the tribe of Judah, one in Issachar, one in Moab; but this in the text is distinguished by Rabbath of the Ammonites. The Ammonites were the children of Lot’ s daughter by incestuous mixture. To Judah i.e. the Jews, the land for the people of the land. In Jerusalem; particularly against Jerusalem, whose fortifications do now as little discourage as they shall ere long hinder Nebuchadnezzar from taking the city and destroying it
Read Matthew Poole on Ezekiel 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 21:20 Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.Ver. 20. And to Judah in Jerusalem the defenced.] Either against the one or the other of them - not against both at once, for they were both strong, and Jerusalem was well aware of it - for they had both revolted from Nebuchadnezzar, and one of them was enough at once to undertake. Ne Hercules quidem contra duos.
Read John Trapp on Ezekiel 21 →CambridgeThe Cambridge Bible for Schools and Colleges20. On Rabbah cf. Ezekiel 25:5. in Jerusalem] unto Jerus. For “the defenced” LXX. reads: “in the midst of it,” i.e. of Judah.
Read Cambridge on Ezekiel 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Rabbath (R.V., “Rabbah”) was the capital of the Ammonites (Amos 1:14), later called Philadelphia.
Read Daniel Denison Whedon on Ezekiel 21 →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
Mark out one road for the sword to come against Rabbah of the Ammonites, and another against Judah into fortified Jerusalem.
You shall appoint a way for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified.
Mark out one road for the sword to come against Rabbah of the Ammonites, and another against Judah into fortified Jerusalem.
Mark out the routes for the sword to take: “Rabbah of the Ammonites” and “Judah with Jerusalem in it.”
Tyndale line
Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.
Thou shalt appoint a way for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified.
Thou shalt appoint a way, for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the defenced.
Appoint a way, that the sword may come to Rabbah of the Ammonites, and to Judah in Jerusalem the fortified.
Appoint a way, that the sworde may come to Rabbath of the Ammonites, and to Iudah in Ierusalem the strong citie.
Strictly literal
Appoint a way for the coming of the sword to Rabbah of the children of Ammon, and to Judah at the fenced [city] of Jerusalem.
A way appoint for the coming of the sword, Unto Rabbath of the sons of Ammon, And to Judah, in Jerusalem — the fenced.
Appoint a way for the coming of the sword, || To Rabbath of the sons of Ammon, || And to Judah, in fortified Jerusalem.
(21:25) A way shalt thou appoint, that the sword may come against Rabbah of the children of 'Ammon, and [the other] against Judah [dwelling] in Jerusalem the fortified.
Mark one road for the Babylonian army to come to Rabbah, the city of the Ammonites. Mark the other to lead the army to Judah and the city of Jerusalem, which is fortified.
From the Latin
Thou shalt make a way that the sword may come to Rabbath of the children of Ammon, and to Juda unto Jerusalem the strong city.
Simplified
Have one sign point down the road for an attack on the Ammonite city of Rabbah, and another to attack Judah and the fortified city of Jerusalem.
Put a pillar at the top of the road for the sword to come to Rabbah in the land of the children of Ammon, and to Judah and to Jerusalem in the middle of her.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 11 out of the 12 words matching. The Septuagint's word order and articles reflect its own structure but convey the same prophetic message.
דֶּ֣רֶךְ תָּשִׂ֔ים לָב֣וֹא חֶ֔רֶב אֵ֖ת רַבַּ֣ת בְּנֵֽי־ עַמּ֑וֹן וְאֶת־ יְהוּדָ֥ה בִירוּשָׁלִַ֖ם בְּצוּרָֽה׃
11 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Ezekiel 21:20
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.
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
HNcbsa — Noun common · both singular absoluteHNcbsa
Road
(1 Sam. 27:10; R.V., “raid”), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.
This word occurs but once in the Authorized Version of the Bible, viz. in (1 Samuel 37:10) where it is used in the sense of "raid" or "inroad." Where a travelled road is meant "path" or "way" is used, since the eastern roads are more like our paths.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
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
רַבָּה (Rabba) primarily means 'great' or 'populous' and refers to a city, specifically the capital of the Ammonites located east of the Jordan River. It is also noted as a city in Judah. The word is feminine and derives from another Hebrew term indicating greatness.
רַבָּה n.pr.loc. Rabba (prop. great or populous, sc. city)
capital of Ammonites
city in Judah
base
H7237 רַבָּה Rabba (prop. great or populous, sc. city)
7237 Rabbah rab-baw'
feminine of 7227; great; Rabbah, the name of two places in
Palestine, East and West:--Rabbah, Rabbath.
see HEBREW for 07227
רַבָּה (rab.bah) — Rabbah.
Rabbath = "great"
the capital city of the Ammonites located east of the Jordan
Another name of am.mon (עַמּוֹן "Ammon" H5983)
HAafsc — HAafsc
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…
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)
HNcmpc — 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…
עַמּוֹן (Ammon) refers to a people descended from Lot, specifically through his son Ben-ammi. The term is associated with the Ammonites and their territory in Transjordan. It is derived from a root meaning 'tribal' or 'inbred.' The entries consistently identify Ammon as both a person and a group.
עַמּוֹן 106 n.pr.gent. Ammon
base
H5983 עַמּוֹן Ammon
5983 `Ammown am-mone'
from 5971; tribal, i.e. inbred; Ammon, a son of Lot; also his
posterity and their country:--Ammon, Ammonites.
see HEBREW for 05971
עַמּוֹן (am.mon) — Ammon.
§ Ammon = "tribal"
a people dwelling in Transjordan descended from Lot through Ben-ammi
HNpm — Noun proper masculineHNpm
Ammon
Another form of the name Ben-ammi, the son of Lot (Gen. 19:38). This name is also used for his posterity (Ps. 83:7).
(sons of renown, mountaineers), Am’monites, Children of Ammon, A people descended from Ben-ammi, the son of Lot by his younger daughter. (Genesis 19:38) comp Psal 83:7,8 The Ammonites are frequently mentioned with the Moabites (descendants of Ben-ammi’s half-brother), and sometimes under the same name. Comp. (Judges 10:6; 2 Chronicles 20:1; Zephaniah 2:8) etc. The precise position of the territory of the Ammonites is not ascertainable. In the earliest mention of them, (2:20) they are said to have dwelt in their place, Jabbok being their border. (Numbers 21:24; 2:37; 3:16) (i.e. Land or country is, however, but rarely…
a people; the son of my people
→ See BEN-AMMI
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)
HC/To — Conjunction · particleHC/To
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
HNpl — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
HR/Npl — Preposition · noun properHR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
בָּצַר (batsar) is a Hebrew verb meaning to cut off or make inaccessible, often through fortification. It can refer to gathering grapes, as well as to restraining or enclosing something. The word encompasses various forms, including being withheld or fortified, and is associated with secrets or inaccessible things.
[בָּצַר] vb. cut off, make inaccessible (esp. by fortifying), enclose
Qal cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
Niph. be withheld
Pi. fortify
base
H1219 [בָּצַר] cut off, make inaccessible (esp. by fortifying), enclose .cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
. be withheld
. fortify
1219 batsar baw-tsar'
a primitive root; to clip off; specifically (as denominative
from 1210) to gather grapes; also to be isolated (i.e.
inaccessible by height or fortification):--cut off,
(de-)fenced, fortify, (grape) gather(-er), mighty things,
restrain, strong, wall (up), withhold.
see HEBREW for 01210
בָּצַר (ba.tsar) — to gather/restrain/fortify.
1) to gather, restrain, fence, fortify, make inaccessible, enclose
1a) (Qal)
1a1) to cut off
1a2) fortified, cut off, made inaccessible (pass participle)
1a3) secrets, mysteries, inaccessible things (subst)
1b) (Niphal) to be withheld
1c) (Piel) to fortify
HVqsfsa — Verb · Qal · participle (passive) feminine singularHVqsfsa