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Ezekiel 33:21 — Word Study

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WLCוַיְהִ֞י בִּשְׁתֵּ֧י עֶשְׂרֵ֣ה שָׁנָ֗ה בָּעֲשִׂרִ֛י בַּחֲמִשָּׁ֥ה לַחֹ֖דֶשׁ לְגָלוּתֵ֑נוּ בָּא־ אֵלַ֨י הַפָּלִ֧יט מִירוּשָׁלִַ֛ם לֵאמֹ֖ר הֻכְּתָ֥ה הָעִֽיר׃

BSAIn the twelfthshᵉnayim yearshâneh of our exilegâlûwth [captivity, being taken away] on the fifth daychâmêsh [five] of the tenth monthʻăsîyrîy a fugitivepâlîyṭ [survivor, one who has escaped] from JerusalemYᵉrûwshâlaim [the city of peace, a place of spiritual significance] camebôwʼ to meʼêl and reportedʼâmar The cityʻîyr [a place of human habitation, a community] has been takennâkâh [smitten, struck, defeated]

Word
Listen & take awayEzekiel 33
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 21 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ha.'Ir) — no per-word recordings of the Hebrew exist to link to.
Take it away
Ezekiel 33:21quick helps
In a sentenceEzekiel recounts a significant moment in the twelfth year of exile when a fugitive brings news of Jerusalem's fall.
Who is speakingEzekiel, the prophet, receiving a message from a survivor.
Where we areThe context is a prophetic account during the Babylonian exile, marking a pivotal event.
The hard wordהֻכְּתָ֥ה
Take awayThe report signifies a dramatic turning point for the people of Israel.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbהָיָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 33:21

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 Fall of Jerusalemgenerated

20Yet you say, ‘The way of the Lord is not just.’ But I will judge each of you according to his ways, O house of Israel.”
21In the twelfth year of our exile, on the fifth day of the tenth month, a fugitive from Jerusalem came to me and reported, “The city has been taken!”
22Now the evening before the fugitive arrived, the hand of the LORD was upon me, and He opened my mouth before the man came to me in the morning. So my mouth was opened and I was no longer mute.
23Then the word of the LORD came to me, saying,

Ezekiel 33:21 presents a moment of despair as a fugitive from Jerusalem arrives to announce that the city has been taken. This event marks a critical point in the narrative of the exile, highlighting the consequences of Israel's disobedience and the fulfillment of prophetic warnings. The surrounding verses emphasize the Lord's judgment and the prophet's role in conveying this message, as seen in Ezekiel 33:20 and Ezekiel 33:22.


Cross References

ReferenceText (BSB)
1Ezekiel 1:2On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin—
2Ezekiel 24:26–27on that day a fugitive will come and tell you the news.
3Ezekiel 24:26on that day a fugitive will come and tell you the news.
42 Kings 24:4–7and also for the innocent blood he had shed. For he had filled Jerusalem with innocent blood, and the LORD was unwilling to forgive.
52 Chronicles 36:17–21So He brought up against them the king of the Chaldeans, who put their young men to the sword in the sanctuary, sparing neither young men nor young women, neither elderly nor infirm. God gave them all into the hand of Nebuchadnezzar,

The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to

in the twelfthEzekiel 1:2

The Key Word הֻכְּתָ֥ה, hu.ke.Tahgenerated

The verb נָכָה (nakah) means 'to strike' or 'to smite' and is used here in the Hophal form, indicating a passive action. This form suggests that the city has been acted upon — it has been struck down by an external force, emphasizing the severity of the event.

The use of this verb in the perfect tense indicates that the action has been completed, underscoring the finality of Jerusalem's destruction. This word choice reflects the gravity of the situation and the fulfillment of God's judgment against the city.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses the phrase has been taken.


Sentence Structuregenerated

The main verb of the verse is וַיְהִ֞י, and it was, which introduces the temporal setting of the narrative. This structure is followed by a series of phrases that provide details about the time, the subject, and the report made by the fugitive.

The sentence structure emphasizes the chronological context, beginning with the year and month, followed by the action of the fugitive coming to Ezekiel and delivering the news.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew verb נָכָה is rendered as ἑάλω, which conveys a sense of being captured or taken. This choice narrows the focus to the idea of conquest, highlighting the defeat of Jerusalem as a significant event.

The translation reflects a similar understanding of the event's gravity, aligning with the Hebrew context while also adapting to the Greek audience's comprehension.


In plain words — the whole versegenerated

Ezekiel 33:21 recounts a moment when a fugitive from Jerusalem arrives to inform Ezekiel that the city has been taken. This news signifies a critical point in the history of Israel during their exile, emphasizing the fulfillment of God's judgment.


Frequently Asked Questionsgenerated

What does the report of the city being taken signify?

The report signifies the fulfillment of prophetic warnings about Jerusalem's destruction due to the people's disobedience.

Who is the fugitive in this verse?

The fugitive is a survivor who has escaped the siege of Jerusalem and brings news of its fall to Ezekiel.

How does this event relate to the broader narrative of Ezekiel?

This event highlights the consequences of Israel's actions and serves as a pivotal moment in Ezekiel's prophetic ministry, marking the reality of exile.

What is the significance of the timing mentioned in the verse?

The timing emphasizes the twelfth year of exile, situating the event within a specific historical context that underscores the prolonged suffering of the people.


Reflection Questionsgenerated

  1. How does the news of Jerusalem's fall affect our understanding of God's judgment?
  2. What can we learn from the fugitive's role in delivering this critical message?
  3. In what ways does this passage challenge us to reflect on our own faithfulness?
  4. How can we find hope in the midst of despair, as seen in the context of this exile?

The early church on this verse — how the Fathers read it

Early Church Fathers, particularly Jerome, reflect on this verse, noting the significance of the news of Jerusalem's fall and its implications for the prophetic message.

JeromeVerse 21, 22. c. 347–420
And it came to pass in the twelfth year, in the tenth month (the Vulgate is silent on the month), on the fifth day of the month of our transmigration (or captivity), that the one who had fled (or been saved) from Jerusalem came to me,
Early Church Fathers on Ezekiel 33 →
JeromeCOMMENTARY ON Ezekiel 10:33.21-22 c. 347–420
The mouth of the prophet is opened when he is shown that what he had foretold has in fact happened, and he proclaims it with complete freedom.
Early Church Fathers on Ezekiel 33 →
JeromeCOMMENTARY ON Ezekiel 10:33.23-33 c. 347–420
Jerusalem is captured and the temple is destroyed, and the poor earth of which Jeremiah wrote was left behind in Jerusalem.
Early Church Fathers on Ezekiel 33 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Ezekiel 33:21 itself, not merely on the chapter around it.

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

And it came to pass in the twelfth year of our captivity,.... Of Jeconiah's captivity, when Ezekiel with others were carried into Babylon; see Ezekiel 1:2 in the tenth month, in the fifth day of the

Read John Gill on Ezekiel 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.

Read Robert Jamieson on Ezekiel 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

In the tenth month, in the fifth day of the month; that is one year and five months after the thing was done, and temple burnt, and the city sacked. One that had escaped; one whose own care, but God’ s wonderful providence had much more, befriended him; perhaps it might be one of those that yielded to the Babylonians before, but was resolved to see the upshot of all. Saying; likely giving a particular account of the whole. The city; Jerusalem. Smitten; taken and plundered, the inhabitants slain or captives, and the city sacked, razed, and burnt.

Read Matthew Poole on Ezekiel 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Ezekiel 33:21 And it came to pass in the twelfth year of our captivity, in the tenth [month], in the fifth [day] of the month, [that] one that had escaped out of Jerusalem came unto me, saying, The city is smitten.Ver. 21. In the twelfth year.] Some read the eleventh year; and indeed it was wonder that such ill news came no sooner, for αιβλαβαιποδωκεις, saith Sophocles. That one that had escaped.] This God had promised. The city is smitten,] i.e., Sacked and burnt. This man spoke much in few. Superates tragis.

Read John Trapp on Ezekiel 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(21) In the twelfth year.—Comp. 2 Kings 25:8; Jeremiah 52:12. It was now a year and five months since the final destruction of Jerusalem and the Temple, and this seems to be a long time to be occupied in carrying the news to Chaldea. The news itself must have reached Babylon long since, but Ezekiel was to receive the tidings, doubtless with full and circumstantial details, from the mouth of a fugitive, and there are reasons why this could not well have occurred earlier. After the capture of the city, the general, Nebuzaradan, took the mass of the people and the abundant spoil to carry them to Babylon (Jeremiah 52:15-27). He first took them to Nebuchadnezzar at Riblah, where a few were…

Read Charles John Ellicott on Ezekiel 33 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 21. In the twelfth year of our captivity, in the tenth month, in the fifth day of the month] Instead of the twelfth year, the eleventh is the reading of seven of Kennicott's MSS., one of De Rossi's, and the Syriac. My own, mentioned in the preceding chapter, reads with the present text. This was on Wednesday, Jan. 25, A.M. 3416 or 3417. One that had escaped out of Jerusalem] After it had been taken by the Chaldeans. Came unto me, saying, THE CITY IS SMITTEN.] This very message God had promised to the prophet, Ezekiel 24:26.

Read AdamClarke on Ezekiel 33 →
CambridgeThe Cambridge Bible for Schools and Colleges

21, 22. Fugitives from Judaea arrive among the exiles announcing that the city had fallen. This confirmation of all the prophet’s anticipations, which the exiles had received with so much incredulity, opened his mouth, gave him confidence to speak before his fellow exiles. And he announces what shall be the fate of those left in the land (Ezekiel 33:23-29).

Read Cambridge on Ezekiel 33 →
Albert Barnes1798–1870Barnes' Notes on the Bible

The date shows an interval of 112 years from the taking of Jerusalem Jeremiah 52:12. The general news that the city was taken must have reached them, but it was only when the messenger arrived that the prophet’s mouth was opened.

Read Albert Barnes on Ezekiel 33 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

In the twelfth year of our exile, on the fifth day of the tenth month, a fugitive from Jerusalem came to me and reported, “The city has been taken!”

WEBWorld English Bible2000

In the twelfth year of our captivity, in the tenth month, in the fifth day of the month, one who had escaped out of Jerusalem came to me, saying, “The city has been defeated!”

MSBMajority Standard Bible2022

In the twelfth year of our exile, on the fifth day of the tenth month, a fugitive from Jerusalem came to me and reported, “The city has been taken!”

NETBNew English Translation2006

In the twelfth year of our exile, in the tenth month, on the fifth of the month, a refugee came to me from Jerusalem saying, “The city has been defeated!”

Tyndale line

KJVKing James Version1611

¶ And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.

ASVAmerican Standard Version1901

And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.

RVARevised Version, American1894

And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.

NWBWebster's Bible1833

And it came to pass in the twelfth year of our captivity, in the tenth month , in the fifth day of the month, that one that had escaped out of Jerusalem came to me, saying, The city is smitten.

GNVGeneva Bible1599

Also in the twelfth yere of our captiuitie, in the tenth moneth, and in the fift day of the moneth, one that had escaped out of Ierusalem, came vnto me, and said, The citie is smitten.

Strictly literal

DBYDarby Translation1890

And it came to pass in the twelfth year of our captivity, in the tenth [month], on the fifth of the month, that one who had escaped out of Jerusalem came unto me, saying, The city is smitten!

YLTYoung's Literal Translation1862

And it cometh to pass, in the twelfth year — in the tenth [month], in the fifth of the month — of our removal, come in unto me doth one who is escaped from Jerusalem, saying, 'The city hath been smitten.'

LSVLiteral Standard Version2020

And it comes to pass, in the twelfth year—in the tenth [month], in the fifth of the month—of our removal, one who is escaped from Jerusalem comes to me, saying, “The city has been struck.”

ILTInterlinear Literal Translation2000

And it came to pass in the twelfth year, in the tenth month, on the fifth day of the month after our exile, that there came unto me one that had escaped out of Jerusalem, saying, The city hath been smitten.

ULBUnlocked Literal Bible2017

It happened in the twelfth year, on the fifth day of the tenth month of our captivity, that a fugitive came to me from Jerusalem and said, “The city has been captured!”

From the Latin

DRADouay-Rheims (Challoner)1899

And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that there came to me one that was fled from Jerusalem, saying: The city is laid waste.

Simplified

FBVFree Bible Version2020

On the fifth day of the tenth month of the twelfth year of our exile, a refugee who'd escaped from Jerusalem arrived and told me, “The city has been captured!”

BBEBible in Basic English1949

Now in the twelfth year after we had been taken away prisoners, in the tenth month, on the fifth day of the month, one who had got away in flight from Jerusalem came to me, saying, The town has been taken.

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.

וַandclauseverbיְהִ֞יit.wasprepositional phrase · prepositionalprepositional phraseבִּinnoun phrasenumeral phraseשְׁתֵּ֧יtwo.plusעֶשְׂרֵ֣הtenשָׁנָ֗הyearprepositional phraseבָּinnumeral phrasethe.tenthעֲשִׂרִ֛י[month]prepositional phraseבַּon.[day]numeral phraseחֲמִשָּׁ֥הfiveprepositional phraseלַofnoun phrasethenoun phraseחֹ֖דֶשׁmonthprepositional phraseלְofnoun phraseגָלוּתֵ֑exileנוּourclauseverbבָּאhe.cameprepositional phrase · prepositionalאֵלַ֨toיmenoun phrase · subjectהַtheפָּלִ֧יטescapeeprepositional phrase · prepositionalמִfromירוּשָׁלִַ֛םJerusalemprepositional phrase · prepositionalלֵ(cmp)clauseverbאמֹ֖רsaidclauseverbהֻכְּתָ֥הit.has.been.struck.downnoun phrase · subjectהָtheעִֽירcity

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


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

The Masoretic Text presents a clear account of the event, while the Septuagint matches 8 of the 15 words in the Hebrew text. This alignment indicates a shared understanding of the narrative, despite differences in wording and structure.

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

וַיְהִ֞י בִּשְׁתֵּ֧י עֶשְׂרֵ֣ה שָׁנָ֗ה בָּעֲשִׂרִ֛י בַּחֲמִשָּׁ֥ה לַחֹ֖דֶשׁ לְגָלוּתֵ֑נוּ בָּא־ אֵלַ֨י הַפָּלִ֧יט מִירוּשָׁלִַ֛ם לֵאמֹ֖ר הֻכְּתָ֥ה הָעִֽיר׃

Septuagintthe Greek the translators chose, word by word
וַיְהִ֞יἐγενήθηבִּשְׁתֵּ֧יἐνבָּעֲשִׂרִ֛יπέμπτῃבַּחֲמִשָּׁ֥הαἰξμαλωσίαςלַחֹ֖דֶשׁἡμῶνלְגָלוּתֵ֑נוּμεאֵלַ֨יἀπὸהַפָּלִ֧יטἑάλω

8 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Ezekiel 33:21הָיָהand it wasand it wasהָיָהשְׁנַ֫יִםin two [pluin two [plus]שְׁנַ֫יִםעָשָׂרtentenעָשָׂרשָׁנָהyearyearשָׁנָהעֲשִׂירִיin the tentin the tenth [mעֲשִׂירִיחָמֵשׁon [day] fion [day] fiveחָמֵשׁחֹ֫דֶשׁof the montof the monthחֹ֫דֶשׁגָּלוּתof exile ouof exile ourגָּלוּתבּוֹאhe camehe cameבּוֹאאֶלto meto meאֶלפָּלִיטthe escapeethe escapeeפָּלִיטיְרוּשָׁלִַ֫from Jerusafrom Jerusalemיְרוּשָׁלִַ֫אָמַרsayingsayingאָמַרנָכָהit has beenit has been strנָכָהעִירthe citythe cityעִירעֶשֶׂרtentenעֶשֶׂרשָׁנָהto changeto changeשָׁנָהחָדַשׁto renewto renewחָדַשׁגָּלָהto reveal:to reveal: reveגָּלָהפָּלַטto escapeto escapeפָּלַטעוּרto rouseto rouseעוּרהָוָאto fallto fallהָוָאשֵׁנִיsecondsecondשֵׁנִייְרוּשְׁלֵםJerusalemJerusalemיְרוּשְׁלֵםיָרָאto shootto shootיָרָאמָלַךְto reignto reignמָלַךְעָשָׂרtentenעָשָׂראַ֫יִלramramאַ֫יִלשְׁמֹנֶהeighteightשְׁמֹנֶהחֹ֫דֶשׁmonthmonthחֹ֫דֶשׁעֶשְׂרִיםtwentytwentyעֶשְׂרִיםתְּשִׁיעִיninthninthתְּשִׁיעִיכֶּ֫בֶשׂlamblambכֶּ֫בֶשׂ
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Ezekiel 33:21

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
וַיְהִ֞יvay.Hi and it was H1961 Verb · Qal · sequential imperfect third person masculine singular
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

Fall out, happen

occur, take place, come about, come to pass

esp. & very oft., come about, come to pass

וַיְהִי and it came to pass that, most often (c. 292 t.)

rarely also Pf. c. וְ conj. וְהָיָה

less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

Come into being, become

abs., in lively narrative, arise, appear, come

sq. prep.

become

sq. pred. noun (to be viewed as implicit accus.)

sq. pred. adj.

become like

sq. pred. לְ pers.

sq. לְ pred.

oft. c. לְ pred. לְ pers.

with עַל and לְ

sts. c. לְ pers. only = became the property of, come into the possession of

Be (often with subbordinate idea of becoming)

exist, be in existence

abide, remain, continue

with word of locality, be in or at a place, be situated, stand, lie

as copula, joining subj. & pred.

Read the full entry →
Brown-Driver-Briggs glosses

H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen

. occur, take place, come about, come to pass

. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)

. rarely also Pf. c. וְ conj. וְהָיָה

. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

. Come into being, become . . abs., in lively narrative, arise, appear, come

. sq. prep.

. become . sq. pred. noun (to be viewed as implicit accus.)

. sq. pred. adj.

. become like

. sq. pred. + לְ pers.

. sq. לְ pred.

. oft. c. לְ pred. + לְ pers.

. with עַל and לְ

. sts. c. לְ pers. only = became the property of, come into the possession of

. Be (often with subbordinate idea of becoming) . exist, be in existence

. abide, remain, continue

Read the full entry →
Strong's Hebrew Dictionary

1961 hayah haw-yaw

a primitive root (compare 1933); to exist, i.e. be or become,

come to pass (always emphatic, and not a mere copula or

auxiliary):--beacon, X altogether, be(-come), accomplished,

committed, like), break, cause, come (to pass), do, faint,

fall, + follow, happen, X have, last, pertain, quit

(one-)self, require, X use.

see HEBREW for 01933

Translators Brief Hebrew Lexicon

הָיָה (ha.yah) — to be.

1) to be, become, come to pass, exist, happen, fall out

1a) (Qal)

1a1) ---

1a1a) to happen, fall out, occur, take place, come about, come to pass

1a1b) to come about, come to pass

1a2) to come into being, become

1a2a) to arise, appear, come

1a2b) to become

1a2b1) to become

1a2b2) to become like

1a2b3) to be instituted, be established

1a3) to be

1a3a) to exist, be in existence

1a3b) to abide, remain, continue (with word of place or time)

1a3c) to stand, lie, be in, be at, be situated (with word of locality)

1a3d) to accompany, be with

1b) (Niphal)

1b1) to occur, come to pass, be done, be brought about

1b2) to be done, be finished, be gone

Morphologythe parsing behind the code
Berean parsing
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
בִּשְׁתֵּ֧יbish.Tei in two [plus] H8147 Preposition
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Tyndale gloss
two
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.

Brown-Driver-Briggs Hebrew Lexicon (full)

שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two

base

Brown-Driver-Briggs glosses

H8147 שְׁנַ֫יִם, שְׁתַּיִם two

Strong's Hebrew Dictionary

8147 shnayim shen-ah'-yim

dual of 8145; feminine shttayim {shet-tah'-yim}; two; also

(as ordinal) twofold:--both, couple, double, second, twain, +

twelfth, + twelve, + twenty (sixscore) thousand, twice, two.

see HEBREW for 08145

Translators Brief Hebrew Lexicon

שְׁנַ֫יִם (she.na.yim) — two.

1) two

1a) two (the cardinal number)

1a1) two, both, double, twice

1b) second (the ordinal number)

1c) in combination with other numbers

1d) both (a dual number)

Morphologythe parsing behind the code
Berean parsing
Prep | Adj — Preposition
HR/Acfdc
and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
עֶשְׂרֵ֣ה'es.Reh ten H6240
339× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In Hebrew, this word means ten, and is used to form numbers like eleven or thirteen, as seen in Genesis 31:41. It is always used in combination with other numbers.
Tyndale gloss
ten
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal

base

Brown-Driver-Briggs glosses

H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal

Strong's Hebrew Dictionary

6240 `asar aw-sawr'

for 6235; ten (only in combination), i.e. -teen; also

(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,

six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +

twelve(-th).

see HEBREW for 06235

Translators Brief Hebrew Lexicon

עָשָׂר (a.sar) — ten.

1) ten, -teen (in combination with other numbers)

1a) used only in combination to make the numbers 11-19

Morphologythe parsing behind the code
Berean parsing
HAcbsa
HAcbsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(`eser; deka).

See NUMBER.

Nave's Topical Bible

→ (Used for an indefinite number) Ge 31:7; Le 26:26; Nu 14:22; Zec 8:23

and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
שָׁנָ֗הsha.Nah year H8141 Noun common · feminine singular absolute
877× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word also means a year, like when Abraham was 100 years old in Genesis 21. It is used to describe a period of time, age, or a lifetime.
Tyndale gloss
year
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])

base

Brown-Driver-Briggs glosses

H8141 שָׁנָה year (etym. v. √[8138a])

Strong's Hebrew Dictionary

8141 shaneh shaw-neh'

(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year

(as a revolution of time):--+ whole age, X long, + old,

year(X -ly).

see HEBREW for 08138

Translators Brief Hebrew Lexicon

שָׁנָה (sha.neh) — year.

1) year

1a) as division of time

1b) as measure of time

1c) as indication of age

1d) a lifetime (of years of life)

Aramaic equivalent: she.nah (שְׁנָה "year" H8140)

Morphologythe parsing behind the code
Berean parsing
N-fs — Noun common · feminine singular absolute
HNcfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.

See ASTRONOMY; TIME.

Easton's Bible Dictionary

Year

Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.

Smith's Bible Dictionary

the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…

American Tract Society Bible Dictionary

The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…

and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
בָּעֲשִׂרִ֛יba.'a.si.Ri in the tenth [month] H6224 Preposition
29× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'tenth' is used to describe a tenth part of something, like a tenth of one's income. It can also refer to the tenth month of the year. In English Bibles, it is often translated as 'tenth' or 'tenth part'.
Tyndale gloss
tenth
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עֲשִׂירִי (asiyriy) means 'tenth' and is used as an ordinal number. It can refer to a tenth part or the tenth month, derived from the root meaning 'ten' (H6235). The entries consistently define it as relating to the number ten without any noted disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

עֲשִׂירִי, עֲשִׂירִיָּה, עֲשִׂירִית tenth

base

Brown-Driver-Briggs glosses

H6224 עֲשִׂירִי, עֲשִׂירִיָּה, עֲשִׂירִית tenth

Strong's Hebrew Dictionary

6224 `asiyriy as-ee-ree'

from 6235; tenth; by abbreviation, tenth month or (feminine)

part:--tenth (part).

see HEBREW for 06235

Translators Brief Hebrew Lexicon

עֲשִׂירִי (a.si.ri) — tenth.

1) ordinal number

1a) a tenth

Morphologythe parsing behind the code
Berean parsing
Prep | Adj — Preposition
HRd/Aomsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.

See CALENDAR; TIME; ASTRONOMY.

Chodhesh, or rather ro'sh ha-chodhesh, was observed as a festival (1Sa 20:5,18,24; Isa 1:14).

H. Porter

Easton's Bible Dictionary

Month

Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.

“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…

Smith's Bible Dictionary

From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…

American Tract Society Bible Dictionary

The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…

and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
בַּחֲמִשָּׁ֥הba.cha.mi.Shah on [day] five H2568 Preposition
343× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word simply means the number five. It is used throughout the Bible to describe quantities of five, such as five loaves of bread in Matthew 14:17. It can also mean a multiple of five.
Amplified meaning
five
Tyndale gloss
five
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five

base

Brown-Driver-Briggs glosses

H2568 חָמֵשׁ, חֲמִשָּׁה five

Strong's Hebrew Dictionary

2568 chamesh khaw-maysh'

masculine chamishshah {kham-ish-shaw}; a primitive numeral;

five:--fif(-teen), fifth, five (X apiece).

Translators Brief Hebrew Lexicon

חָמֵשׁ (cha.mesh) — five.

1) five

1a) five (cardinal number)

1b) a multiple of five (with another number)

1c) fifth (ordinal number)

Morphologythe parsing behind the code
Berean parsing
Prep | Adj — Preposition
HR/Acbsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fiv (chamesh; pente).

See NUMBER.

and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
לַחֹ֖דֶשׁla.Cho.desh of the month H2320 Preposition · noun common masculine singular absolute
285× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew term for month, specifically referring to the new moon and the lunar cycle, as described in the book of Exodus and the festivals of Israel. It marks the beginning of a new month in the Hebrew calendar.
Tyndale gloss
month
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֹ֫דֶשׁ 282 n.m. (newness), new moon, month

base

Brown-Driver-Briggs glosses

H2320 חֹ֫דֶשׁ (newness), new moon, month

Strong's Hebrew Dictionary

2320 chodesh kho'-desh

from 2318; the new moon; by implication, a

month:--month(-ly), new moon.

see HEBREW for 02318

Translators Brief Hebrew Lexicon

חֹ֫דֶשׁ (cho.desh) — month.

: month

1) the new moon, month, monthly

1a) the first day of the month

1b) the lunar month

חֹ֫דֶשׁ (cho.desh) — month: new moon.

: new_moon

1) the new moon, month, monthly

1a) the first day of the month

1b) the lunar month

Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)

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

munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.

See CALENDAR; TIME; ASTRONOMY.

Chodhesh, or rather ro'sh ha-chodhesh, was observed as a festival (1Sa 20:5,18,24; Isa 1:14).

H. Porter

Easton's Bible Dictionary

Month

Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.

“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…

Smith's Bible Dictionary

From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…

American Tract Society Bible Dictionary

The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…

and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
לְגָלוּתֵ֑נוּle.ga.lu.Te.nu of exile our H1546 Preposition · noun common feminine singular construct · suffix
15× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to being taken captive or exile, like when the Israelites were carried away to Babylon. It is used in books like 2 Kings and Jeremiah to describe the experience of being forced to leave one's home.
Amplified meaning
captivity, being taken away
Tyndale gloss
captivity
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גָּלוּת (galuwth) means 'exile' or 'captivity' and is a feminine noun derived from the root meaning to be carried away. It refers to the state of being exiled or the group of exiles collectively. The term is noted in various contexts of captivity, including its Aramaic equivalent.

Brown-Driver-Briggs Hebrew Lexicon (full)

גָּלוּת n.f. exile

base

Brown-Driver-Briggs glosses

H1546 גָּלוּת exile

Strong's Hebrew Dictionary

1546 galuwth gaw-looth'

feminine from 1540; captivity; concretely, exiles

(collectively):--(they that are carried away) captives(-ity).

see HEBREW for 01540

Translators Brief Hebrew Lexicon

גָּלוּת (ga.lut) — captivity.

1) exile, exiles

2) (TWOT) captivity

Aramaic equivalent: ga.lut (גָּלוּ "captivity" H1547)

Morphologythe parsing behind the code
Berean parsing
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffix
HR/Ncfsc/Sp1bp
and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
בָּא־ba'- he came H935 Verb · Qal · perfect third person masculine singular
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

בּוֹא 2569 vb. come in, come, go in, go

Qal

come in

come (approach, arrive)

go, i.e. walk, associate with

go from speaker, but with limit of motion given

Hiph.

cause to come in, bring in (conduct, lead, obj. persons and animals)

cause to come, bring, bring near, etc. (animate obj.)

Hoph.

be brought in (of pers. and things)

be brought

be introduced, put

base

Brown-Driver-Briggs glosses

H935 בּוֹא come in, come, go in, go .. come in

. come (approach, arrive)

. go, i.e. walk, associate with

. go from speaker, but with limit of motion given

. . cause to come in, bring in (conduct, lead, obj. persons and animals)

. cause to come, bring, bring near, etc. (animate obj.)

. . be brought in (of pers. and things)

. be brought

. be introduced, put

Strong's Hebrew Dictionary

935 bow' bo

a primitive root; to go or come (in a wide variety of

applications):--abide, apply, attain, X be, befall, +

besiege, bring (forth, in, into, to pass), call, carry, X

certainly, (cause, let, thing for) to come (against, in, out,

upon, to pass), depart, X doubtless again, + eat, + employ,

(cause to) enter (in, into, -tering, -trance, -try), be

fallen, fetch, + follow, get, give, go (down, in, to war),

grant, + have, X indeed, (in-)vade, lead, lift (up), mention,

pull in, put, resort, run (down), send, set, X (well) stricken

(in age), X surely, take (in), way.

Translators Brief Hebrew Lexicon

בּוֹא (bo) — to come (in): come.

: come/go_in

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

1a5) to go

1b) (Hiphil)

1b1) to lead in

1b2) to carry in

1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon

1b4) to bring to pass

1c) (Hophal)

1c1) to be brought, brought in

1c2) to be introduced, be put

לְב֥וֹא (bo) — Lebo-(Hamath).

This name means to go in, enter

Combined with cha.mat (חֲמָת "Hamath" H2574)

בּוֹא (bo) — to come (in): towards.

: towards/entrance

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
The company it keepswords that stand beside it more often than chance
and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
אֵלַ֨י'e.Lai to me H413 Preposition · suffix
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

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

Where the limit is actually entered, into

Of direction towards anything

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

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

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

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

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

base

Brown-Driver-Briggs glosses

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

. Where the limit is actually entered, into

. Of direction towards anything

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

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

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

. Of rule or standard according to (rare)

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

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

Strong's Hebrew Dictionary

413 'el ale

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

a primitive particle; properly, denoting motion towards, but

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

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

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

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

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

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

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

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

5) in addition to, to

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

7) according to (rule or standard)

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

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

Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HR/Sp1bs
and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
הַפָּלִ֧יטha.pa.Lit the escapee H6412 Particle · noun common masculine singular absolute
24× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A survivor refers to a refugee or fugitive who has escaped, as seen in the stories of those who fled from danger in the Bible.
Amplified meaning
survivor, one who has escaped
Tyndale gloss
survivor
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פָּלִיט (paliyt) refers to an escaped one, a fugitive, or a refugee. It is derived from the root meaning to escape, and it encompasses the idea of someone who has survived or fled from danger. The entries show that there are different spellings, פָּלִיט and פָּלֵיט, but both refer to similar concepts of survival and escape.

Brown-Driver-Briggs Hebrew Lexicon (full)

פָּלִיט n.m. escaped one, fugitive

base

[פָּלֵיט] n.m. id. [q.bo.ae]

base

Brown-Driver-Briggs glosses

H6412a פָּלִיט escaped one, fugitive H6412b פָּלֵיט id. [6412a]

Strong's Hebrew Dictionary

6412 paliyt paw-leet'

or paleyt {paw-late'}; or palet {paw-late'}; from 6403; a

refugee:--(that have) escape(-d, -th), fugitive.

see HEBREW for 06403

Translators Brief Hebrew Lexicon

פָּלִיט (pa.lit) — survivor.

refugee, fugitive, escaped one

Also means: pa.let (פָּלֵיט "survivor" H6412B)

פָּלֵיט (pa.let) — survivor.

refugee, fugitive, escaped one

Another spelling of pa.lit (פָּלִיט "survivor" H6412A)

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
מִירוּשָׁלִַ֛םmi.ru.sha.Lim from Jerusalem H3389 Preposition · noun proper
643× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.
Amplified meaning
the city of peace, a place of spiritual significance
Tyndale gloss
Jerusalem
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.

Brown-Driver-Briggs Hebrew Lexicon (full)

יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem

base

Brown-Driver-Briggs glosses

H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem

Strong's Hebrew Dictionary

3389 Yruwshalaim yer-oo-shaw-lah'-im

rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in

allusion to its two main hills (the true pointing, at least of

the former reading, seems to be that of 3390)); probably from

(the passive participle of) 3384 and 7999; founded peaceful;

Jerushalaim or Jerushalem, the capital city of

Palestine:--Jerusalem.

see HEBREW for 03390

see HEBREW for 03384

see HEBREW for 07999

Translators Brief Hebrew Lexicon

יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.

§ Jerusalem = "teaching of peace"

the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split

Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

je-roo'-sa-lem:

I. THE NAME

1. In Cuneiform

2. In Hebrew

3. In Greek and Latin

4. The Meaning of Jerusalem

5. Other Names

II. GEOLOGY, CLIMATE AND SPRINGS

1. Geology

2. Climate and Rainfall

3. The Natural Springs

III. THE NATURAL SITE

1. The Mountains Around

2. The Valleys

3. The Hills

IV. GENERAL TOPOGRAPHY OF JERUSALEM

1. Description of Josephus

2. Summary of the Names of the Five Hills

3. The Akra

4. The Lower City

5. City of David and Zion

V. EXCAVATIONS AND ANTIQUITIES

1. Robinson

2. Wilson, and the Palestine Exploration Fund (1865)

3. Warren and Conder

4. Maudslay

5. Schick

6. Clermont-Ganneau

7. Bliss and Dickie

8. Jerusalem Archaeological Societies

VI. THE CITY'S WALLS AND GATES

1. The Existing Walls

2. Wilson's Theory

3. The Existing Gates

4. Buried Remains of Earlier Walls

5. The Great Dam of the Tyropoeon

6. Ruins of Ancient Gates

7. Josephus' Description of the Walls

8. First Wall

9. Second Wall

10. Third Wall

Easton's Bible Dictionary

Jerusalem

Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.

Smith's Bible Dictionary

(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…

American Tract Society Bible Dictionary

The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…

and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
לֵאמֹ֖רle.Mor saying H559 Preposition · verb qal infinitive construct common
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
The company it keepswords that stand beside it more often than chance
and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
הֻכְּתָ֥הhu.ke.Tah it has been struck H5221 Verb · Hophal · perfect third person feminine singular
500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Amplified meaning
smitten, struck, defeated
Tyndale gloss
to smite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָכָה] 501 vb. smite (not in Qal)

Niph. and he shall be smitten [struck by weapon in battle] and die

Pu. both be smitten down by the hail

Hiph.

lit., smite (with a single, non-fatal, blow), strike

smite repeatedly, beat a man

and they clapped hands (in applause)

give a thrust (with fork) into pot; strike roots

rarely smite (in battle) so as (merely) to wound

smite, of sun

Smite fatally

Smite = attack, attack and destroy a company

Of God

smite with a plague, disease, etc.

smite = chastise, or send judgment upon

of God’s destroying palaces

Hoph. be smitten

base

Brown-Driver-Briggs glosses

H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die

. both be smitten down by the hail

. . . lit., smite (with a single, non-fatal, blow), strike

. smite repeatedly, beat a man

. and they clapped hands (in applause)

. give a thrust (with fork) into pot; strike roots

. rarely smite (in battle) so as (merely) to wound

. smite, of sun

. Smite fatally

. Smite = attack, attack and destroy a company

. Of God . smite with a plague, disease, etc.

. smite = chastise, or send judgment upon

. of God’s destroying palaces

. be smitten

Strong's Hebrew Dictionary

5221 nakah naw-kaw'

a primitive root; to strike (lightly or severely, literally

or figuratively):--beat, cast forth, clap, give (wounds), X

go forward, X indeed, kill, make (slaughter), murderer,

punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,

be stricken, (give) stripes, X surely, wound.

Translators Brief Hebrew Lexicon

נָכָה (na.khah) — to smite.

1) to strike, smite, hit, beat, slay, kill

1a)(Niphal) to be stricken or smitten

1b) (Pual) to be stricken or smitten

1c) (Hiphil)

1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust

1c2) to smite, kill, slay (man or beast)

1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage

1c4) to smite, chastise, send judgment upon, punish, destroy

1d) (Hophal) to be smitten

1d1) to receive a blow

1d2) to be wounded

1d3) to be beaten

1d4) to be (fatally) smitten, be killed, be slain

1d5) to be attacked and captured

1d6) to be smitten (with disease)

1d7) to be blighted (of plants)

Morphologythe parsing behind the code
Berean parsing
V-Hophal-Perf-3fs — Verb · Hophal · perfect third person feminine singular
HVHp3fs
and it was in two [plus] ten year in the tenth [month] on [day] five of the month of exile our he came to me the escapee from Jerusalem saying it has been struck the city
הָעִֽיר׃ha.'Ir the city H5892 Particle · noun common feminine singular absolute
1,090× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Amplified meaning
a place of human habitation, a community
Tyndale gloss
excitement
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Art | N-fs — Particle · noun common feminine singular absolute
HTd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sit'-i (`ir, qiryah; polis):

I. THE CANAANITE CITY

1. Origin

2. Extent

3. Villages

4. Sites

5. External Appearance

6. General

II. THE CITY OF THE JEWISH OCCUPATION

1. Tower or Stronghold

2. High Place

3. Broad Place

4. Streets

5. General Characteristics

III. STORE CITIES

IV. LEVITICAL CITIES

LITERATURE

I. The Canaanite City.

1. Origin:

The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…

Easton's Bible Dictionary

City

The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…

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

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