Ezekiel 30:17 — Word Study
WLCבַּח֥וּרֵי אָ֛וֶן וּפִי־ בֶ֖סֶת בַּחֶ֣רֶב יִפֹּ֑לוּ וְהֵ֖נָּה בַּשְּׁבִ֥י תֵלַֽכְנָה׃
BSAThe young menbâchûwr [youth, chosen ones] and Pi-besethPîy-Beçeth [mouth of loathing, a city in Egypt] will fallnâphal▸ [be defeated, die] by the swordchereb [a cutting instrument, a tool of war] ◂and those [cities]hênnâh [towns, communities] into captivityshᵉbîy [be taken away, exiled, into a state of bondage]
| Greek | English | Parsing |
|---|---|---|
| בַּח֥וּרֵי | [the] young men of | Noun common, masculine plural construct |
| אָ֛וֶן | On | Noun proper |
| וּפִי־ | and Pi- | Conjunction, noun proper |
| בֶ֖סֶת | beseth | Noun proper |
| בַּחֶ֣רֶב | by the sword | Preposition, noun common feminine singular absolute |
| יִפֹּ֑לוּ | they will fall | Verb, Qal, imperfect third person masculine plural |
| וְהֵ֖נָּה | and they [fem] | Conjunction, pronoun |
| בַּשְּׁבִ֥י | in captivity | Preposition, noun common masculine singular absolute |
| תֵלַֽכְנָה׃ | they will go | Verb, Qal, imperfect third person feminine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The young men of On and Pi-beseth will fall by the sword, and those cities will go into captivity. |
| KJV | The young men of Aven and of Pi-beseth shall fall by the sword: and these cities shall go into captivity. |
| ASV | The young men of Aven and of Pi-beseth shall fall by the sword; and these cities shall go into captivity. |
| YLT | The youths of Aven and Pi-Beseth by sword do fall, And these into captivity do go. |
| WEB | The young men of Aven and of Pibeseth will fall by the sword. They will go into captivity. |
| BBE | The young men of On and Pi-beseth will be put to the sword: and these towns will be taken away prisoners. |
Where they part company is in the rendering of captivity — see How Translations Differ.
The sentence consists of a main clause with a conjunction connecting a second main clause, indicating a direct relationship between the defeat of the young men and the fate of the cities.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbנָפַל
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 30:17
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 — Prophecy Against Egyptgenerated
Ezekiel 30:17 details a prophecy concerning Egypt, specifically focusing on the cities of On and Pi-beseth. The young men of these cities are foretold to fall by the sword, indicating a violent defeat. This declaration is part of a larger context where God is executing judgment against Egypt, as seen in the surrounding verses, highlighting the impending doom and the fate of its inhabitants.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 41:45 | Pharaoh gave Joseph the name Zaphenath-paneah, and he gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph took charge of all the land of Egypt. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — בַּח֥וּרֵי, ba.Chu.reigenerated
The word בַּח֥וּר (bachuwr) is a noun meaning 'young men' or 'youth,' often implying those who are chosen or selected. It is a masculine plural construct, indicating a group of young individuals, typically in their prime, often depicted as soldiers in biblical texts.
This term emphasizes the idea of selection, as it can refer to young men specifically chosen for a purpose, such as military service. Its frequency in the Hebrew Bible underscores its significance in contexts of strength and valor, as seen in various passages, including its use in Isaiah 62:5.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the term young men for בַּח֥וּרֵי.
Sentence Structuregenerated
The main verb of the verse is יִפֹּ֑לוּ, they will fall, which governs the subject הֵ֖נָּה, they, referring to the young men. The structure indicates a straightforward declaration of fate, with additional phrases providing context about the means of their downfall and the resulting captivity.
The syntax reflects a typical Hebrew sentence structure, where the verb precedes the subject, emphasizing the action of falling, while the prepositional phrases elaborate on the circumstances of their defeat and subsequent exile.
Septuagint Backgroundgenerated
The Septuagint translates בַּח֥וּרֵי as νεανίσκοι (neaniskoi), meaning 'young men' or 'youths.' This choice aligns closely with the Hebrew meaning, maintaining the emphasis on young individuals.
For בַּשְּׁבִ֥י, the Septuagint uses αἰξμαλωσίᾳ (aichmalosian), which conveys the idea of captivity or being taken as prisoners, reflecting the Hebrew term's connotation of bondage.
In plain words — the whole versegenerated
Ezekiel 30:17 declares that the young men of the cities On and Pi-beseth will fall by the sword, indicating defeat in battle, and that these cities will be taken into captivity, reflecting God's judgment against Egypt.
Frequently Asked Questionsgenerated
It signifies defeat in battle, indicating that they will be killed or overcome in warfare.
These cities are associated with idol worship and represent key locations in Egypt's history, particularly in the context of God's judgment.
Captivity refers to being taken away and exiled, often as a punishment or consequence of defeat.
This verse is part of a series of judgments against Egypt, illustrating the consequences of idolatry and rebellion against God.
Reflection Questionsgenerated
- What can we learn about the consequences of turning away from God from this prophecy?
- How does the fate of On and Pi-beseth reflect the broader themes of judgment in the book of Ezekiel?
- In what ways can we see parallels between this prophecy and modern situations of conflict and captivity?
- How can understanding the historical context of these cities deepen our comprehension of this verse?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 30:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe young men of Aven and of Phibeseth shall fall by the sword,.... Aven is the same with On, of which Potipherah was priest in Joseph's time and whose daughter he married, Genesis 41:45, the same
Read John Gill on Ezekiel 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe young men of Aven and of Pibeseth shall fall by the sword: and these cities shall go into captivity.
Read Robert Jamieson on Ezekiel 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe young men: it is probable these might be a select army of valiant youths in one body, collected out of these two cities, that resolved to break the Chaldean army, or fall in the enterprise; or else that they did to the utmost defend the walls, and were put to the sword when the city was taken by assault. Aven; Bethshemesh and Heliopolis, an idolatrous city, that worshipped the sun, and in which was a stately temple built to the sun. Its size was one hundred and fifty furlongs, six miles and three quarters, in compass, a very vain and sinful city, as its name Aven intimates. Pi-beseth; Bubastus, and sometimes called Haephestus, no inconsiderable place, and I believe not far from Avon. It…
Read Matthew Poole on Ezekiel 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 30:17 The young men of Aven and of Pibeseth shall fall by the sword: and these [cities] shall go into captivity.Ver. 17. Aven.] Called also Heliopolis, and Thebe. Phibeseth.] Or Bubastis, called by Ptolemy, Heroum civitas.
Read John Trapp on Ezekiel 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Of Aven and of Pi-beseth.—Aven is the same as On of Gen 41:45; Genesis 41:50, and as Bethshemesh (House of the Sun) of Jeremiah 43:13, the Heliopolis of the Greeks, so called because from the remotest times a chief seat of the worship of the sun. The vowel points are slightly changed from On to make Aven, nothingness, often used of idols. Pi-beseth, on the monuments Pi-Pasht—so called from the cat-headed goddess there worshipped—is Bubastis, situated on the canal leading from the Pelusiac branch of the Nile towards Suez.
Read Charles John Ellicott on Ezekiel 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Aven] Or On, the famous Heliopolis, or city of the sun. Pibeseth] Bubastum or Bubaste, by a slight alteration of the letters. It is situated on the eastern branch of the Nile, towards Arabia.
Read AdamClarke on Ezekiel 30 →CambridgeThe Cambridge Bible for Schools and Colleges17. young men of Aven] i.e. On or Heliopolis, “city of the sun,” Jeremiah 43:13; cf. Genesis 41:45. The obelisk known as Cleopatra’s Needle belonged to the sun temple in On; and in the vicinity of the ruins near the village Matariyeh stands the sycamore under which tradition affirms that the Holy Family rested in their flight to Egypt. The modern name is Ain Shems (sun-fountain) a few miles N.-E. of Cairo. Phi-beseth shall fall] i.e. Bubastos or Bubastis, Egyptian Pa Bast, house of Bast or Pasht, the goddess to whom the cat was sacred, and who herself was represented under the aspect of the cat. The cat mummies were here preserved. The place lay on the Pelusiac arm of the Nile; the ruins…
Read Cambridge on Ezekiel 30 →Albert Barnes1798–1870Barnes' Notes on the BibleAven - The same as “On” Genesis 41:45, or “Heliopolis.” The word “Aven” means also “transgression” (compare Hosea 10:8).
Read Albert Barnes on Ezekiel 30 →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
The young men of On and Pi-beseth will fall by the sword, and those cities will go into captivity.
The young men of Aven and of Pibeseth will fall by the sword. They will go into captivity.
The young men of On and Pi-beseth will fall by the sword, and those cities will go into captivity.
The young men of On and of Pi-beseth will die by the sword; and the cities will go into captivity.
Tyndale line
The young men of Aven and of Pi-beseth shall fall by the sword: and these cities shall go into captivity.
The young men of Aven and of Pi-beseth shall fall by the sword; and these cities shall go into captivity.
The young men of Aven and of Pi-beseth shall fall by the sword: and these cities shall go into captivity.
The young men of Aven and of Pibeseth shall fall by the sword: and these cities shall go into captivity.
The yong men of Auen, and of Phibeseth shall fall by the sworde: and these cities shall goe into captiuitie.
Strictly literal
The young men of Aven and of Pibeseth shall fall by the sword; and these shall go into captivity.
The youths of Aven and Pi-Beseth by sword do fall, And these into captivity do go.
The youths of Aven and Pi-Beseth fall by sword, || And these go into captivity.
The young men of Aven and of Pi-besseth shall fall by the sword; and they themselves shall go into captivity.
The young men in Heliopolis and Bubastis will fall by the sword, and their cities will go into captivity.
From the Latin
The young men of Heliopolis, and of Bubastus shall fall by the sword, and they themselves shall go into captivity.
Simplified
The young soldiers of Heliopolis and Bubastis will fall by the sword, and the people from those towns will be taken captive.
The young men of On and Pi-beseth will be put to the sword: and these towns will be taken away prisoners.
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 this verse, with 7 of the 9 words matching. The Septuagint's word order and articles differ, but the essential meaning remains consistent with the Hebrew text.
בַּח֥וּרֵי אָ֛וֶן וּפִי־ בֶ֖סֶת בַּחֶ֣רֶב יִפֹּ֑לוּ וְהֵ֖נָּה בַּשְּׁבִ֥י תֵלַֽכְנָה׃
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 30:17
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.
בָּחוּר (bachuwr) refers to a young man or youth, often implying someone who has been selected or chosen. The term appears in contexts that highlight youthfulness, and it is derived from a root meaning 'to select.' It is notably referenced in Isaiah 62:5.
בָּחוּר n.m. young man Is 62:5 7 t.
base
H970 בָּחוּר young man
970 bachuwr baw-khoor'
or bachur {baw-khoor'}; participle passive of 977; properly,
selected, i.e. a youth (often collective):--(choice) young
(man), chosen, X hole.
see HEBREW for 0977
בָּחוּר (ba.chur) — youth.
youth, young man
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֹן, On, refers to a city in Egypt, known for its association with sun-worship and as the residence of Potipherah, Joseph's father-in-law. The name is derived from Egyptian and can mean 'strength' or 'vigor.' The entries highlight its geographical significance but do not provide extensive detail.
אֹן, אוֹן n.pr.loc. On
base
H204 אֹן, אוֹן On
204 'Own one
or (shortened); On {one}; of Egyptian derivation; On, a city
of Egypt:--On.
אֹן (on) — On.
§ On = "strength or vigour"
city in lower Egypt, bordering land of Goshen, centre of sun-worship, residence of Potipherah (priest of On and father-in-law of Joseph)
HNpl — Noun properHNpl
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
פִּי־בֶ֫סֶת n.pr.loc. in Egypt;—Ez 30:17
ref
H6364 פִּי־בֶ֫סֶת
6364 Piy-Beceth pee beh'-seth
of Egyptian origin; Pi-Beseth, a place in Egypt:--Pi-beseth.
פִּי־בֶ֫סֶת (pi-ve.set) — Pi-beseth.
§ Pi-beseth = "mouth of loathing"
a town of lower Egypt located on the west bank of the Pelusiac branch of the Nile about 40 miles from Memphis
1a) same as 'Bubastis' named after the goddess of the same name
N-proper — Conjunction · noun properHC/Npl
פִּי־בֶ֫סֶת n.pr.loc. in Egypt;—Ez 30:17
ref
H6364 פִּי־בֶ֫סֶת
6364 Piy-Beceth pee beh'-seth
of Egyptian origin; Pi-Beseth, a place in Egypt:--Pi-beseth.
פִּי־בֶ֫סֶת (pi-ve.set) — Pi-beseth.
§ Pi-beseth = "mouth of loathing"
a town of lower Egypt located on the west bank of the Pelusiac branch of the Nile about 40 miles from Memphis
1a) same as 'Bubastis' named after the goddess of the same name
HNpl — Noun properHNpl
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
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
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]
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
הֵ֫מָּה (hennah) means 'they' in Hebrew, specifically referring to a feminine plural form. It is derived from a grammatical extension of another word, הוּא (hu), which means 'he/she/it.' The entries indicate its use in various contexts, often emphasizing identity or relation.
H2007 הֵ֫מָּה, הֵם they
2007 hennah hane'-naw
prolongation for 2004; themselves (often used emphatic for
the copula, also in indirect relation):--X in, X such (and
such things), their, (into) them, thence, therein, these, they
(had), on this side, whose, wherein.
see HEBREW for 02004
הֵנָּה (hen.nah) — they(fem.).
they, these, the same, who
A grammatical form of hu (הוּא "he/she/it" H1931)
Conj | Pron — Conjunction · pronounHC/Pp3fp
שְׁבִי (shbiy) refers to captivity or captives, encompassing both the state of being captured and the individuals who are captured. It is derived from the root that conveys the idea of being exiled or taken away. The term can be used to describe both abstract and concrete forms of captivity, including prisoners and booty.
שְׁבִי n.m. captivity, captives (coll.)
base
[שָׁבִי adj. vel n.m. whence] שְׁבִיָּה n.f. captive
base
H7628a שְׁבִי captivity, captives (coll.) H7628b שָׁבִי adj. vel n. m. whence שְׁבִיָּה n. f. captive
7628 shbiy sheb-ee'
from 7618; exiled; captured; as noun, exile (abstractly or
concretely and collectively); by extension,
booty:--captive(-ity), prisoners, X take away, that was
taken.
see HEBREW for 07618
שְׁבִי (she.vi) — captivity.
1) captivity, captives
1a) (state of) captivity
1b) (act of) capture
1c) captives
שָׁבִי (sh.vi) — captive.
captive
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
kap-tiv'-i-ti (galah, galuth, shebhuth, shibhyah; metoikesia):
I. OF THE NORTHERN KINGDOM (THE WORK OF ASSYRIA)
1. Western Campaigns of Shalmaneser II, 860-825 BC
2. Of Rimmon-nirari III, 810-781 BC
3. Of Tiglath-pileser III, 745-727 BC
4. Of Shalmaneser IV, 727-722 BC--Siege of Samaria
5. Samaria Captured by Sargon, 722 BC
6. Depopulation and Repopulation of Samaria
7. The Ten Tribes in Captivity
II. OF JUDAH (THE WORK OF THE CHALDAEAN POWER)
Southern Kingdom and House of David
1. Break-up of Assyria
2. Downfall of Nineveh, 606 BC
3. Pharaoh Necoh's Revolt
4. Defeat at Carchemish, 604 BC
5. The New Babylonian Empire under Nebuchadrezzar, 604-562 BC
The Mission of Jeremiah, 626-580 BC
6. Revolt and Punishment of Jehoiakim, 608-597 BC
7. Siege and Surrender of Jerusalem under Jehoiachin, 597 BC
8. First Deportation, 597 BC
The Baskets of Figs
9. The Ministry of Ezekiel, 592-570 BC
Captivity
(1.) Of Israel. The kingdom of the ten tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chr. 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2 Kings 15:29; Isa. 9:1). Subsequently Shalmaneser invaded Israel and laid siege to Samaria, the capital of the kingdom. During the siege he died, and was succeeded by Sargon, who took the city, and transported the great mass of the people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the cities…
God often punished the sins of the Jews be captivities or servitudes, according to his threatenings, De 28:1-68. Their first captivity, however, from which Moses delivered them, should be considered rather as a permission of Providence, than as a punishment for sin. There were six subjugations of the twelve tribes during the period of the judges. But the most remarkable captivities, or rather expatriations of the Hebrews, were whose of Israel and Judah under the regal government. Israel was first carried away in part about B. C. 740, by Tiglath-pileser, 2Ki 15:29. The tribes east of the Jordan, with parts of Zebulun and Naphtali, Isa 9:1, were the first sufferers. Twenty years later, Shalmanezer carried away the remainder,
→ Of the Israelites foretold Le 26:33; De 28:36
→ Of the ten tribes 2Ki 17:6,23,24; 18:9-12
→ Of Judah in Babylon, prophecy of Isa 39:6; Jer 13:19; 20:4; 25:2-11; 32:28
→ Fulfilled 2Ki 24:11-16; 25; 2Ch 36; Jer 52:28-30
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqi3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare