Ezekiel 23:5 — Word Study
WLCוַתִּ֥זֶן אָהֳלָ֖ה תַּחְתָּ֑י וַתַּעְגַּב֙ עַֽל־ מְאַהֲבֶ֔יהָ אֶל־ אַשּׁ֖וּר קְרוֹבִֽים׃
BSAOholahʼOhŏlâh prostituted herselfzânâh▸ [committed fornication, was unfaithful] while she was still Minetachath [under my care, as my wife] She lustedʻăgab▸ [doted, had a strong sensual desire] afterʻal her loversʼâhab [those she loved, desired] the AssyriansʼAshshûwr [her neighbors, from Asshur] warriorsqârôwb [soldiers, mighty men]
| Greek | English | Parsing |
|---|---|---|
| וַתִּ֥זֶן | and she acted as a prostitute | Verb, Qal, sequential imperfect third person feminine singular |
| אָהֳלָ֖ה | Oholah | Noun proper feminine |
| תַּחְתָּ֑י | under me | Noun common masculine plural construct, suffix |
| וַתַּעְגַּב֙ | and she lusted | Verb, Qal, sequential imperfect third person feminine singular |
| עַֽל־ | on | Preposition |
| מְאַהֲבֶ֔יהָ | lovers her | Verb piel participle (active) masculine plural common, suffix |
| אֶל־ | to | Preposition |
| אַשּׁ֖וּר | Assyria | Noun proper |
| קְרוֹבִֽים׃ | [were] warriors | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Oholah prostituted herself while she was still Mine. She lusted after her lovers, the Assyrians—warriors |
| KJV | And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbours, |
| ASV | And Oholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbors, |
| YLT | And go a-whoring doth Aholah under Me, And she doteth on her lovers, On the neighbouring Assyrians, |
| WEB | “Oholah played the prostitute when she was mine. She doted on her lovers, on the Assyrians her neighbors, |
| BBE | And Oholah was untrue to me when she was mine; she was full of desire for her lovers, even for the Assyrians, her neighbours, |
Where they part company is in the terminology for זָנָה — see How Translations Differ.
The structure features a main clause with two subordinate phrases that clarify Oholah's actions and desires.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאׇהֳלָה
verbזָנָה
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 23:5
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 Judgment Against Samariagenerated
Ezekiel 23:5 describes Oholah, a representation of Samaria, who acted unfaithfully while still belonging to God. This verse illustrates her lust for the Assyrians, depicting the spiritual infidelity of Israel through vivid imagery of prostitution and desire. The surrounding verses elaborate on the consequences of such unfaithfulness, drawing a stark contrast between God's covenant and Israel's betrayal.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 14:9–16 | You have done more evil than all who came before you. You have proceeded to make for yourself other gods and molten images to provoke Me, and you have flung Me behind your back. |
| 2 | 1 Kings 15:26–30 | And he did evil in the sight of the LORD and walked in the way of his father and in his sin, which he had caused Israel to commit. |
| 3 | 1 Kings 16:31–32 | And as if it were not enough for him to walk in the sins of Jeroboam son of Nebat, he even married Jezebel the daughter of Ethbaal king of the Sidonians, and he then proceeded to serve and worship Baal. |
| 4 | 1 Kings 21:26 | He committed the most detestable acts by going after idols, just like the Amorites whom the LORD had driven out before the Israelites.) |
| 5 | 2 Kings 17:7–18 | All this happened because the people of Israel had sinned against the LORD their God, who had brought them out of the land of Egypt from under the hand of Pharaoh king of Egypt. They had worshiped other gods |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — זָנָה, va.Ti.zengenerated
The verb זָנָה (zanah) conveys the act of fornication or unfaithfulness, often in a figurative sense referring to idolatry. It encompasses a range of actions, including infidelity and moral defection, particularly in relation to one's commitment to God.
In this context, the use of זָנָה emphasizes Oholah's betrayal and her desire for the Assyrians, highlighting the severity of her actions as a metaphor for Israel's spiritual unfaithfulness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with terms like prostituted (BSB, KJV) and lusted (ASV, WEB) capturing the essence of Oholah's actions.
Sentence Structuregenerated
The main verb תִּ֥זֶן (ti.zen), meaning 'and she acted as a prostitute', governs the sentence. It is followed by a prepositional phrase that indicates the relationship with God, and another verb phrase that describes her lust.
The structure emphasizes Oholah's actions and their implications, with the prepositional phrases clarifying her state of being and desires.
Septuagint Backgroundgenerated
In the Septuagint, זָנָה is translated as ἐχεπόρνευσεν, which carries a similar connotation of sexual unfaithfulness. This choice reflects the translators' understanding of the metaphorical implications of the Hebrew text.
The use of a term related to fornication in the Greek aligns with the original Hebrew's emphasis on spiritual and physical unfaithfulness.
In plain words — the whole versegenerated
Ezekiel 23:5 depicts Oholah, a symbol of Samaria, who acted unfaithfully towards God. She desired the Assyrians, illustrating Israel's spiritual infidelity. This verse serves as a warning against the dangers of turning away from God.
Frequently Asked Questionsgenerated
It means that Oholah, representing Samaria, was unfaithful to God, engaging in idolatry and seeking relationships with foreign nations.
The Assyrians symbolize the allure of foreign powers and idolatry that tempted Israel away from their covenant with God.
This verse exemplifies the recurring theme of Israel's unfaithfulness and the consequences of idolatry throughout the book of Ezekiel.
We can learn about the seriousness of spiritual fidelity and the dangers of being drawn away from our commitments to God.
Reflection Questionsgenerated
- In what ways can I recognize unfaithfulness in my own life?
- How can I guard against the allure of distractions that lead me away from my commitments?
- What does spiritual fidelity mean to me in my daily life?
- How can I encourage others to remain faithful in their relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 23:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Aholah played the harlot when she was mine,.... His married wife, and so ought to have cleaved to him alone: or, under me (o); under his cover, power, and protection, and therefore it was their
Read John Gill on Ezekiel 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbours, Aholah played the harlot when she was mine - literally, 'when she was under me,' - i:e.,
Read Robert Jamieson on Ezekiel 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAholah, the kingdom of Israel, or the ten tribes, played the harlot; united in confederacy in civil concerns, and in idolatry as to religious concerns, with the Assyrians. When she was mine; when under my government and protection, or in my presence, or before I had abdicated and cast her off. Doted; were madly enamoured with the Assyrian idols, temples, and manner of worship. Her lovers; whom she loved, not that I find they so much loved her. The Assyrians; so often mentioned, nothing needs be said of them. Her neighbours; so they were now by their seizing of Syria, and possessing it as their own .
Read Matthew Poole on Ezekiel 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 23:5 And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians [her] neighbours,Ver. 5. And Aholah played the harlot when she was mine.] Fornicata est sub me, under colour and covert of a marriage made with me. See what a fair gloss Jeroboam set upon his foul idolatry. On the Assyrians, her neighbours.] So they were now become, by the conquest of Syria.
Read John Trapp on Ezekiel 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The Assyrians her neighbours.—Or, the Assyrians drawing near. They are described in Ezekiel 23:40 as those who “come from far.” The nearness here spoken of is to be understood not locally, but spiritually, of sympathy in idolatry. Of the earlier connection between Israel and Assyria there is little remaining record. In 2 Kings 15:19-20, it is said that Pul exacted tribute of Menahem, and the mention seems to imply a still earlier intercourse. According to the Assyrian records, Jehu was tributary to Shalmaneser; Assyria, as representing the great northern power, in contrast to Egypt on the south, is probably used here in a sense broad enough to include also Syria.
Read Charles John Ellicott on Ezekiel 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. And Aholah played the harlot] Without entering into detail here, or following the figures, they both became idolatrous, and received the impure rites of the Egyptians, Assyrians, and Chaldeans, of which connexion the prophet speaks here as he did in Ezekiel 16:15 c., which see. In this chapter there are many of what we would call indelicate expressions, because a parallel is run between idolatry and prostitution, and the circumstances of the latter illustrate the peculiarities of the former. In such cases, perhaps, the matter alone was given to the prophet, and he was left to use his own language, and amplify as he saw good. Ezekiel was among the Jews what Juvenal was among the…
Read AdamClarke on Ezekiel 23 →
CambridgeThe Cambridge Bible for Schools and Colleges5–10. The intrigues of Samaria with Assyria 5. when she was mine] though my wife, lit. under me. Assyrians her neighbours] In Ezekiel 16:26 the Egyptians are called Israel’s “neighbours,” but the Assyrians could hardly be so called, and indeed in Ezekiel 23:40 are referred to as “far off.” The word may mean “warriors” (the similar word “war” or “battle” 2 Samuel 17:11 and often). Corn, suggests, “famous,” the term used in Ezekiel 23:23. The verse should be connected with Ezekiel 23:6, as appears from Ezekiel 23:12—even on the Assyrians, warriors clothed with blue.
Read Cambridge on Ezekiel 23 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. And Aholah played the harlot — The wife deserts her husband and joins herself to the handsomely uniformed Assyrians. Nahum represents Nineveh as the grand courtesan of the nations.
Read Daniel Denison Whedon on Ezekiel 23 →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
Oholah prostituted herself while she was still Mine. She lusted after her lovers, the Assyrians—warriors
“Oholah played the prostitute when she was mine. She doted on her lovers, on the Assyrians her neighbors,
Oholah prostituted herself while she was still Mine. She lusted after her lovers, the Assyrians—warriors
“Oholah engaged in prostitution while she was mine. She lusted after her lovers, the Assyrians – warriors
Tyndale line
And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbours,
And Oholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbors,
And Oholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbours,
And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians her neighbors.
And Aholah played the harlot when she was mine, and she was set on fire with her louers, to wit, with the Assyrians her neighbours,
Strictly literal
And Oholah played the harlot when she was mine; and she lusted after her lovers, after the Assyrians [her] neighbours,
And go a-whoring doth Aholah under Me, And she doteth on her lovers, On the neighbouring Assyrians,
And Aholah goes whoring under Me, and she lusts on her lovers, on the neighboring Assyrians,
And Aholah played the harlot while she was mine; and she longed for her lovers, for the Assyrians that were near [her],
But Oholah acted as a prostitute even when she was mine; she lusted for her lovers, for the Assyrians who were dominant,
From the Latin
And Oolla committed fornication against me, and doted on her lovers, on the Assyrians that came to her,
Simplified
Oholah prostituted herself while she was still married to me. She wanted to have sex with her lovers, the Assyrians.
And Oholah was untrue to me when she was mine; she was full of desire for her lovers, even for the Assyrians, her neighbours,
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 in their wording for Ezekiel 23:5, with minor differences in word order and phrasing. The Septuagint captures the essence of the Hebrew text while adapting it to Greek syntax.
וַתִּ֥זֶן אָהֳלָ֖ה תַּחְתָּ֑י וַתַּעְגַּב֙ עַֽל־ מְאַהֲבֶ֔יהָ אֶל־ אַשּׁ֖וּר קְרוֹבִֽים׃
7 of the 9 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 23:5
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.
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אָהֳלָה (Oholah) refers to a woman symbolizing Samaria, described as an idolatrous sanctuary and an adulteress with Assyria. The name means 'her own tent' and is linked to the concept of worship at a tent-shrine. It first appears in Ezekiel 23:4 and is related to the name Oholibah (H0172). The word is derived from a feminine form of another Hebrew word for 'tent'.
אָהֳלָה n.pr.f. Ohŏla (she who has a tent, tent-woman, i.e. worshipper at tent-shrine) of Samaria, adulteress with Assyria
base
H170 אָהֳלָה
170 'Oholah o-hol-aw'
in form a feminine of 168, but in fact for .Oholahh
{o-hol-aw'}; from 168; her tent (i.e. idolatrous sanctuary);
Oholah, a symbol. name for Samaria:--Aholah.
see HEBREW for 0168
see HEBREW for 0168
אׇהֳלָה (o.ho.lah) — Oholah.
A woman living at the time of Exile and Return, first mentioned at Ezk.23.4;
sister of: Oholibah (H0172)
§ Aholah = "her own tent"
Samaria as an adulteress with Assyria (metaph)
N-proper — Noun proper feminineHNpf
o-ho'-la ('oholah; the King James Version Aholah): The exact meaning is a matter of dispute. As written, it seems to mean a tent-woman, or the woman living in a tent. With a mappik in the last consonant it could mean "her tent." The term is used symbolically by Ezekiel to designate Samaria or the kingdom of Israel (Eze 23:4,5,36,44).
See OHOLIBAH.
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
עָגַב (agab) is a primitive root meaning to breathe after or to love, particularly in a sensual context. It conveys the idea of having inordinate affection or lust, with related forms indicating a lover or paramour. The entries consistently emphasize the sensual aspect of this affection.
[עָגַב] vb. have inordinate affection, lust
base
H5689 עָגַב, עֲגַב
5689 `agab aw-gab'
a primitive root; to breathe after, i.e. to love
(sensually):--dote, lover.
עָגַב (a.gav) — to lust.
1) (Qal) to have inordinate affection or lust
1a) lust (participle)
1b) paramours (participle as subst)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp3fs
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.
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
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
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).
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)
HR — PrepositionHR
אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.
אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria
base
H804 אַשּׁוּר Asshur, Assyria
804 'Ashshuwr ash-shoor'
or iAshshur {ash-shoor'}; apparently from 833 (in the sense
of successful); Ashshur, the second son of Shem; also his
descendants and the country occupied by them (i.e. Assyria),
its region and its empire:--Asshur, Assur, Assyria,
Assyrians. See 838.
see HEBREW for 0833
see HEBREW for 0838
אַשּׁוּר (ash.shur) — Assyria.
§ Asshur or Assyria = "a step"
the nation, Assyria
the land, Assyria or Asshur
אַשּׁוּר (ash.shur) — Asshur.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Asshur or Assyria = "a step"
1) the second son of Shem, eponymous ancestor of the Assyrians
2) the people of Assyria
3) the nation, Assyria
4) the land, Assyria or Asshur
N-proper — Noun properHNpl
a-sir'-i-a:
I. GEOGRAPHY
II. EARLY HISTORY
III. CLIMATE AND PRODUCTIONS
IV. POPULATION
V. TRADE AND LAW
VI. ART
VII. MECHANICS
VIII. FURNITURE, POTTERY AND EMBROIDERY
IX. LANGUAGE, LITERATURE AND SCIENCE
X. GOVERNMENT AND ARMY
XI. RELIGION
XII. EXCAVATIONS
XIII. CHRONOLOGY
XIV. HISTORY
1. Early Period
2. The Older Empire
3. The Second Empire
4. Last Period and Fall of Empire
LITERATURE
Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.
I. Geography.
The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…
Assyria
The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”
A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…
country of Assur or Ashur
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
Adj — AdjHAampa
