Ezekiel 25:9 — Word Study
WLCלָכֵן֩ הִנְנִ֨י פֹתֵ֜חַ אֶת־ כֶּ֤תֶף מוֹאָב֙ מֵהֶ֣עָרִ֔ים מֵֽעָרָ֖יו מִקָּצֵ֑הוּ צְבִ֗י אֶ֚רֶץ בֵּ֣ית הַיְשִׁימֹ֔ת בַּ֥עַל מְע֖וֹן וְקִרְיָתָֽיְמָה׃
BSAthereforekên [so, thus, in agreement] I will indeedhên exposepâthach [open, uncover, lay bare] the flankkâthêph [shoulder, side, border] of MoabMôwʼâb [the land and descendants of Lot] beginning with its frontierqâtseh citiesʻîyr [towns, settlements, from the cities] Beth-jeshimothBêyth ha-Yshîy-môwth [house of desolation] Baal-meonBaʻal Mᵉʻôwn [a town in Reuben] and KiriathaimQiryâthayim [two cities, a town in Naphtali] the glorytsᵉbîy [beauty, splendor, renown] of the landʼerets [country, territory, earth]
| Greek | English | Parsing |
|---|---|---|
| לָכֵן֩ | therefore | Preposition, adverb |
| הִנְנִ֨י | here I | Particle, suffix |
| פֹתֵ֜חַ | [am] about to open | Verb, Qal, participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| כֶּ֤תֶף | [the] shoulder of | Noun common, feminine singular construct |
| מוֹאָב֙ | Moab | Noun proper |
| מֵהֶ֣עָרִ֔ים | from the cities | Preposition, particle, noun common masculine plural absolute |
| מֵֽעָרָ֖יו | from cities its | Preposition, noun common masculine plural construct, suffix |
| מִקָּצֵ֑הוּ | from border its | Preposition, noun common masculine singular construct, suffix |
| צְבִ֗י | [the] beauty of | Noun common, masculine singular construct |
| אֶ֚רֶץ | [the] land | Noun common, feminine singular absolute |
| בֵּ֣ית | Beth | Noun proper |
| הַיְשִׁימֹ֔ת | Jeshimoth | Particle, noun proper |
| בַּ֥עַל | Baal | Noun proper |
| מְע֖וֹן | Meon | Noun proper |
| וְקִרְיָתָֽיְמָה׃ | and Kiriathaim | Conjunction, noun proper, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | therefore I will indeed expose the flank of Moab beginning with its frontier cities—Beth-jeshimoth, Baal-meon, and Kiriathaim—the glory of the land. |
| KJV | Therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim, |
| ASV | therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim, |
| YLT | Therefore, lo, I am opening the shoulder of Moab — From the cities — from his cities — from his frontier, The beauty of the land, Beth-Jeshimoth, Baal-Meon, and Kiriathaim, |
| WEB | therefore, behold, I will open the side of Moab from the cities, from his cities which are on its frontiers, the glory of the country, Beth Jeshimoth, Baal Meon, and Kiriathaim, |
| BBE | For this cause, I will let the side of Moab be uncovered, and his towns on every side, the glory of the land, Beth-jeshimoth, Baal-meon and as far as Kiriathaim. |
Where they part company is on the rendering of כֶּ֤תֶף — see How Translations Differ.
The main clause is supported by several phrases that specify the object and context of the judgment, creating a clear structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּתַח
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 25:9
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 — Judgment Against Moabgenerated
Ezekiel 25:9 presents a declaration from God regarding Moab, indicating that its cities will be exposed as a consequence of its actions against Judah. This judgment highlights the vulnerability of Moab, a nation that had previously taken pride in its status. The cities mentioned, such as Beth-jeshimoth, Baal-meon, and Kiriathaim, are significant locations in the territory of Moab, underscoring the extent of the judgment being pronounced.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 13:20 | Beth-peor, the slopes of Pisgah, and Beth-jeshimoth— |
| 2 | Numbers 32:37–38 | The Reubenites built up Heshbon, Elealeh, Kiriathaim, |
| 3 | Joshua 13:17–19 | to Heshbon and all its cities on the plateau, including Dibon, Bamoth-baal, Beth-baal-meon, |
| 4 | Jeremiah 48:23 | upon Kiriathaim, Beth-gamul, and Beth-meon, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — כֶּ֤תֶף, Ke.tefgenerated
The word כֶּ֤תֶף (*kathef*) means 'shoulder' and can also refer to a side or border. In this context, it indicates the flank of Moab that is to be exposed, suggesting a vulnerability in its defenses.
As a noun in the construct state, it connects directly to Moab, emphasizing the specific area that will be laid bare. This word choice conveys a sense of exposure and judgment, highlighting the seriousness of the proclamation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The finite verb פֹתֵ֜חַ, about to open, governs the main clause, which describes the action of exposing Moab. The sentence structure includes a series of noun phrases that specify the cities involved, indicating a clear and direct statement of judgment.
The word order emphasizes the action of opening and the cities that follow, creating a vivid picture of the impending exposure of Moab's glory.
Septuagint Backgroundgenerated
The Septuagint translates כֶּ֤תֶף as παραθαλασσίας, which suggests a geographical context related to the sea or coastal regions. This choice may indicate a broader interpretation of Moab's borders, emphasizing its vulnerability from multiple directions.
This rendering shows a slight widening of the Hebrew meaning, as it implies not just the shoulder but also the surrounding areas that could be affected by the judgment.
In plain words — the whole versegenerated
Ezekiel 25:9 states that God will expose Moab, starting with its cities — Beth-jeshimoth, Baal-meon, and Kiriathaim. This judgment signifies the loss of Moab's glory and highlights the consequences of its actions against Judah.
Frequently Asked Questionsgenerated
To expose Moab's flank means to reveal its vulnerabilities and weaknesses, particularly in the context of impending judgment.
The mention of specific cities like Beth-jeshimoth, Baal-meon, and Kiriathaim emphasizes the tangible consequences of judgment and the areas that will be affected.
The term 'glory' refers to Moab's pride and status, which will be stripped away as a result of the judgment pronounced by God.
This verse fits into the broader theme of judgment in Ezekiel, where God pronounces consequences for the actions of various nations, highlighting His sovereignty over all peoples.
Reflection Questionsgenerated
- What can we learn about God's judgment from this verse?
- How do the specific cities mentioned reflect the historical context of Moab?
- In what ways can we identify vulnerabilities in our own lives that need to be addressed?
- How does this passage challenge our understanding of pride and glory?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 25:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore, behold, I will open the side of Moab from the cities,.... Or, "the shoulder of Moab" (t); that part of their country where their greatest strength lay, So the Targum renders it, "the
Read John Gill on Ezekiel 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baalmeon, and Kiriathaim, Therefore, behold, I
Read Robert Jamieson on Ezekiel 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will open; when the Lord will open the gates of iron, and say, The gates shall not be shut, as ,2, every attempt shall be easy, and his soldiers shall break through the defences, that were vainly boasted impregnable. The side of Moab; that part of his country, which was best fortified for the safeguard of the whole. From the cities; from the cities of strength, called here his, because he gloried and trusted in them, such as Har and Aroer, seated on Arnon, very strong garrisons. On his frontiers; or, from his frontiers, (for it is the same construction, Hebrew,) or from his outmost bounds, I will lay all open to the Chaldeans, they shall overrun it, as if it were an open country, as…
Read Matthew Poole on Ezekiel 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 25:9 Therefore, behold, I will open the side of Moab from the cities, from his cities [which are] on his frontiers, the glory of the country, Bethjeshimoth, Baalmeon, and Kiriathaim,Ver. 9. Behold, I will open the side of Moab.] Heb., The shoulder - that is, the border that is fortified - to let in the enemy; like as the side being opened, an entrance is given into the body through the ribs for the destruction thereof, because the strongest defence is taken away. Dr Mayr.
Read John Trapp on Ezekiel 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Open the side of Moab—i.e., lay it open to the enemy. This is to be done “from the cities,” on which a special emphasis is placed. The cities named were all on the north of the Arnon, and before the time of Moses had been wrested from the Moabites by the Amorites, from whom in turn they were taken by the Israelites, and long formed a part of their territory. In the decay of the power of Israel they were re-conquered by Moab, and are here spoken of, perhaps in view of their being rightfully a possession of Israel, as appropriately the point from which desolation should go out over the whole of Moab. The glory of the country.—The territory designated by the mention of these three cities…
Read Charles John Ellicott on Ezekiel 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. I will open the side] קתף ketheph, the shoulder, the strongest frontier place. Beth-jeshimoth, Baal-meon, and Kiriathaim were strong frontier towns of Moab.
Read AdamClarke on Ezekiel 25 →CambridgeThe Cambridge Bible for Schools and Colleges9. open the side] Lit. the shoulder of Moab, i.e. the border or territory of Moab conceived as looking towards other countries, as “shoulder” has hardly reference to the shape of the Moabite territory (Isaiah 11:14). To open the side is to give invaders access to the country (Nahum 3:13). from the cities … frontiers] Perhaps: at the cities, at his cities in every quarter. The prep. from seems to indicate position, by or on the cities, i.e. where they are. Others take it in a privative sense: stript of the cities. The three towns named are given as examples of the glory of Moab. Beth-Jeshimoth lay at the N.E. of the head of the Dead Sea, Numbers 33:49; Joshua 12:3; Joshua 13:20; it is…
Read Cambridge on Ezekiel 25 →Albert Barnes1798–1870Barnes' Notes on the BibleI will open the side ... - i. e., lay it open to the attack of the enemy from the cities, from his cities, from his frontier (or, in every quarter).
Read Albert Barnes on Ezekiel 25 →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
therefore I will indeed expose the flank of Moab beginning with its frontier cities—Beth-jeshimoth, Baal-meon, and Kiriathaim—the glory of the land.
therefore, behold, I will open the side of Moab from the cities, from his cities which are on its frontiers, the glory of the country, Beth Jeshimoth, Baal Meon, and Kiriathaim,
therefore I will indeed expose the flank of Moab beginning with its frontier cities—Beth-jeshimoth, Baal-meon, and Kiriathaim—the glory of the land.
So look, I am about to open up Moab’s flank, eliminating the cities, including its frontier cities, the beauty of the land – Beth Jeshimoth, Baal Meon, and Kiriathaim.
Tyndale line
Therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim,
therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim,
therefore behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim,
Therefore behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim,
Therefore, beholde, I will open the side of Moab, euen of the cities of his cities, I say, in his frontiers with the pleasant countrey, Beth-ieshimoth, Baal-meon, and Karia-thaim.
Strictly literal
therefore behold, I will open the side of Moab from the cities, from his cities even to the last of them, the glory of the country, Beth-jeshimoth, Baal-meon, and Kirjathaim,
Therefore, lo, I am opening the shoulder of Moab — From the cities — from his cities — from his frontier, The beauty of the land, Beth-Jeshimoth, Baal-Meon, and Kiriathaim,
Therefore, behold, I am opening the shoulder of Moab—From the cities—from his cities—from his frontier, || The beauty of the land, Beth-Jeshimoth, Ba‘al-Meon, and Kiriathaim,
Therefore, behold, I will open the side of Moab from the cities, from his cities on his frontiers, the glory of the country, Beth-ha-yeshimoth, Ba'al-me'on, and Kiryathayim,
Therefore, behold! I will open the slopes of Moab, starting at his cities on the border—the splendor of Beth Jeshimoth, Baal Meon, and Kiriathaim—
From the Latin
Therefore behold I will open the shoulder of Moab from the cities, from his cities, I say, and his borders, the noble cities of the land of Bethiesimoth, and Beelmeon, and Cariathaim,
Simplified
that's why I will open Moab's border to attack, including Beth-jeshimoth, Baal-meon, and Kiriathaim, the country's famous cities.
For this cause, I will let the side of Moab be uncovered, and his towns on every side, the glory of the land, Beth-jeshimoth, Baal-meon and as far as Kiriathaim.
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 show agreement in the overall message of judgment against Moab, though the Septuagint's word order and specific translations differ. The Hebrew text provides a direct account of the cities involved, while the Greek version offers a broader geographical perspective.
לָכֵן֩ הִנְנִ֨י פֹתֵ֜חַ אֶת־ כֶּ֤תֶף מוֹאָב֙ מֵהֶ֣עָרִ֔ים מֵֽעָרָ֖יו מִקָּצֵ֑הוּ צְבִ֗י אֶ֚רֶץ בֵּ֣ית הַיְשִׁימֹ֔ת בַּ֥עַל מְע֖וֹן וְקִרְיָתָֽיְמָה׃
9 of the 16 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 25:9
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.
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part | Suff — Particle · suffixHTj/Sp1bs
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
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
כָּתֵף (katheph) means 'shoulder' and can refer to the shoulder-blade, side, or slope of a mountain. It is derived from a root meaning to clothe, indicating the shoulder as the place where garments hang. The term can also describe shoulder-pieces of animals and supports, as well as lateral projections.
כָּתֵף n.f. shoulder, shoulder-blade, side
base
H3802 כָּתֵף shoulder, shoulder-blade, side
3802 katheph kaw-thafe'
from an unused root meaning to clothe; the shoulder (proper,
i.e. upper end of the arm; as being the spot where the
garments hang); figuratively, side-piece or lateral projection
of anything:--arm, corner, shoulder(-piece), side,
undersetter.
כָּתֵף (ka.teph) — shoulder.
1) shoulder, shoulder-blade, side, slope
1a) shoulder, shoulder-blade (of man)
1b) shoulder, shoulder-pieces (of animals)
1c) side, slope (of mountain)
1d) supports (of laver)
N-fs — Noun common · feminine singular constructHNcfsc
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…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Prep | Art | N-fp — Preposition · particle · noun common masculine plural absoluteHR/Td/Ncmpa
The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
HR/Ncmpc/Sp3ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
קָצֶה (qatseh) means 'end' or 'extremity' and can refer to various contexts such as borders, edges, and limits. It is derived from a root meaning to cut off and encompasses a range of applications, including the idea of the whole as defined by its extremities. Another form, קֵ֫צֶה (qetseh), also means 'end'.
קָצֶה 92 n.[m.] end, extremity
base
קֵ֫צֶה n.[m.] end
base
H7097a קָצֶה end, extremity H7097b קֵ֫צֶה end
7097 qatseh kaw-tseh'
or (negative only) qetseh {kay'-tseh}; from 7096; an
extremity (used in a great variety of applications and idioms;
compare 7093):--X after, border, brim, brink, edge, end,
(in-)finite, frontier, outmost coast, quarter, shore,
(out-)side, X some, ut(-ter-)most (part).
see HEBREW for 07096
see HEBREW for 07093
קָצֶה (qa.tseh) — end.
1) end, extremity
1a) end, mouth, extremity
1b) border, outskirts
1c) the whole (condensed term for what is included within extremities)
1d) at the end of (a certain time)
Also means: qe.tseh (קֵ֫צֶה "end" H7097B)
קֵ֫צֶה (qe.tseh) — end.
end
Another spelling of qa.tseh (קָצֶה "end" H7097A)
Prep | N-cs | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
צְבִי (tsbiy) has two primary meanings: beauty or honor, and gazelle. It is derived from a root meaning prominence or splendor. The word encompasses concepts of beauty and glory, as well as referring to the gazelle, known for its gracefulness. The lexicons do not indicate any significant disagreement regarding its meanings.
צְבִי n.m. beauty, honour
base
צְבִי n.m. gazelle
base
H6643a צְבִי beauty, honour H6643b צְבִי gazelle
6643 tsbiy tseb-ee'
from 6638 in the sense of prominence; splendor (as
conspicuous); also a gazelle (as beautiful):--beautiful(-ty),
glorious (-ry), goodly, pleasant, roe(-buck).
see HEBREW for 06638
צְבִי (tse.vi) — beauty.
1) beauty, glory, honour
1a) beauty, decoration
1b) honour
צְבִי (tse.vi) — gazelle.
1) roebuck, gazelle
1a) perhaps an extinct animal, exact meaning unknown
Also means: tse.viy.yah (צְבִיָּה "gazelle" H6646)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular absoluteHNcfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
בֵּית הַיְשִׁימוֹת n.pr.loc. E. of Jordan (place of the desert) in Moab; given to Reuben
base
H1020 בֵּית הַיְשִׁימוֹת
1020 Beyth ha-Yshiy-mowth bayth hah-yesh-ee-moth'
from 1004 and the plural of 3451 with the article interposed;
house of the deserts; Beth-ha- Jeshimoth, a town East of the
Jordan:--Beth-jeshimoth.
see HEBREW for 01004
see HEBREW for 03451
בֵּית הַיְשִׁימוֹת (bet hay.shi.mot) — Beth-jeshimoth.
§ Beth-jesimoth = "house of the desolation"
a place in Moab given to the tribe of Reuben
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית הַיְשִׁימוֹת n.pr.loc. E. of Jordan (place of the desert) in Moab; given to Reuben
base
H1020 בֵּית הַיְשִׁימוֹת
1020 Beyth ha-Yshiy-mowth bayth hah-yesh-ee-moth'
from 1004 and the plural of 3451 with the article interposed;
house of the deserts; Beth-ha- Jeshimoth, a town East of the
Jordan:--Beth-jeshimoth.
see HEBREW for 01004
see HEBREW for 03451
בֵּית הַיְשִׁימוֹת (bet hay.shi.mot) — Beth-jeshimoth.
§ Beth-jesimoth = "house of the desolation"
a place in Moab given to the tribe of Reuben
HTd/Npl — Particle · noun properHTd/Npl
בַּ֫עַל מְעוֹן n.pr.loc.
base
H1186 בַּ֫עַל מְעוֹן
1186 Ba`al M`own bah-al meh-one'
from 1168 and 4583; Baal of (the) habitation (of) (compare
1010); Baal-Meon, a place East of the Jordan:--Baal-meon.
see HEBREW for 01168
see HEBREW for 04583
see HEBREW for 01010
בַּ֫עַל מְעוֹן (ba.al me.on) — Baal-meon.
§ Baal-meon = "lord of the habitation"
a town in Reuben, mentioned in connection with Nebo, and in the time of Ezekiel, Moabite
N-proper — Noun properHNpl
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
בַּ֫עַל מְעוֹן n.pr.loc.
base
H1186 בַּ֫עַל מְעוֹן
1186 Ba`al M`own bah-al meh-one'
from 1168 and 4583; Baal of (the) habitation (of) (compare
1010); Baal-Meon, a place East of the Jordan:--Baal-meon.
see HEBREW for 01168
see HEBREW for 04583
see HEBREW for 01010
בַּ֫עַל מְעוֹן (ba.al me.on) — Baal-meon.
§ Baal-meon = "lord of the habitation"
a town in Reuben, mentioned in connection with Nebo, and in the time of Ezekiel, Moabite
HNpl — Noun properHNpl
קִרְיָתַ֫יִם (Qiryathayim) means 'double city' and refers to two locations in Palestine: one in Moab and another in Naphtali. The term is derived from the dual form of a related word, indicating its dual nature. It is mentioned in contexts related to cities and villages, specifically in Leviticus and 1 Chronicles.
קִרְיָתַ֫יִם n.pr.loc. (perh. double city)
in Moab
Levit. city in Naphtali
base
H7156 קִרְיָתַ֫יִם (perh. double city) . in Moab
. Levit. city in Naphtali
7156 Qiryathayim keer-yaw-thah'-yim
dual of 7151; double city; Kirjathaim, the name of two placed
in Palestine:--Kiriathaim, Kirjathaim.
see HEBREW for 07151
קִרְיָתַ֫יִם (qir.ya.ta.yim) — Kiriathaim.
Kiriathaim = "two cities"
a city east of the Jordan in Moab
Also named: qe.riy.yot (קְרִיּוֹת "Kerioth" H7152H)
קִרְיָתַ֫יִם (qir.ya.ta.yim) — Kiriathaim.
Kiriathaim, villages (1Ch.6.76)
§ Kiriathaim = "two cities"
a town in Naphtali allotted to the Gershonite Levites
Conj | N-proper | Suff — Conjunction · noun proper · suffixHC/Npl/Sd
kir-i-aitha'-im (qiryathaym, "two cities"; the King James Version, Kirjathaim):
(1) A city in the uplands of Moab formerly held by Sihon, and given by Moses to Reuben, who is said to have fortified it (Nu 32:37; Jos 13:19). It is named along with Elealeh and Nebo in the former passage, and with Sibmah in the latter. It was in the hands of Moab in Mesha's time, and he claims to have fortified it (M S, l.10). For Jeremiah (48:1,23) and Ezekiel (25:9) it is a Moabite town. Eusebius, Onomasticon, identifies it with Coraitha, a Christian village 10 Roman miles West of Madeba. This is the modern Qaraiyat, about 11 miles West of Madeba, and 5 miles East of Macherus. This, however, may represent Kerioth, while the towns with which it is named would lead us to look for Kiriathaim to the…
[KIRJATHAIM]
→ See KIRJATHAIM