Genesis 14:5 — Word Study
WLCוּבְאַרְבַּע֩ עֶשְׂרֵ֨ה שָׁנָ֜ה בָּ֣א כְדָרְלָעֹ֗מֶר וְהַמְּלָכִים֙ אֲשֶׁ֣ר אִתּ֔וֹ וַיַּכּ֤וּ אֶת־ רְפָאִים֙ בְּעַשְׁתְּרֹ֣ת קַרְנַ֔יִם וְאֶת־ הַזּוּזִ֖ים בְּהָ֑ם וְאֵת֙ הָֽאֵימִ֔ים בְּשָׁוֵ֖ה קִרְיָתָֽיִם׃
BSAIn the fourteenthʼarbaʻ yearshâneh ChedorlaomerKᵉdorlâʻômer [handful of sheaves, an Elamite king] and the kingsmelek [rulers, monarchs] allied with himʼêth [united, in league] went outbôwʼ■ and defeatednâkâh▸ [struck, smote] the Rephaitesrâphâʼ [giants, Rephaim] inʻAshtᵉrôth Qarnayim Ashteroth-karnaimʻAshtᵉrôth Qarnayim [Ashtoreth of the two horns] the ZuzitesZûwzîym△ [an ancient tribe] in HamHâm△ [a region, hot or sunburnt] the EmitesʼÊymîym [a terrifying people, Emim] in Shaveh-kiriathaimShâvêh [a plain, two cities]
| Greek | English | Parsing |
|---|---|---|
| וּבְאַרְבַּע֩ | and in four- | Conjunction, preposition |
| עֶשְׂרֵ֨ה | teen | |
| שָׁנָ֜ה | year | Noun common, feminine singular absolute |
| בָּ֣א | he came | Verb, Qal, perfect third person masculine singular |
| כְדָרְלָעֹ֗מֶר | Kedorlaomer | Noun proper masculine |
| וְהַמְּלָכִים֙ | and the kings | Conjunction, particle, noun common masculine plural absolute |
| אֲשֶׁ֣ר | who | Particle |
| אִתּ֔וֹ | [were] with him | Preposition, suffix |
| וַיַּכּ֤וּ | and they defeated | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| רְפָאִים֙ | [the] Rephaites | Noun gentilic, masculine plural absolute |
| בְּעַשְׁתְּרֹ֣ת | in Ashteroth | Preposition, noun proper |
| קַרְנַ֔יִם | Karnaim | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַזּוּזִ֖ים | the Zuzites | Particle, noun proper |
| בְּהָ֑ם | in Ham | Preposition, noun proper |
| וְאֵת֙ | and the object marker | Conjunction, particle |
| הָֽאֵימִ֔ים | the Emites | Particle, noun proper |
| בְּשָׁוֵ֖ה | in Shaveh | Preposition, noun proper |
| קִרְיָתָֽיִם׃ | Kiriathaim | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the fourteenth year, Chedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth-karnaim, the Zuzites in Ham, the Emites in Shaveh-kiriathaim, |
| KJV | And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, |
| ASV | And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim, |
| YLT | And in the fourteenth year came Chedorlaomer, and the kings who [are] with him, and they smite the Rephaim in Ashteroth Karnaim, and the Zuzim in Ham, and the Emim in Shaveh Kiriathaim, |
| WEB | In the fourteenth year Chedorlaomer and the kings who were with him came and struck the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in Shaveh Kiriathaim, |
| BBE | And in the fourteenth year, Chedorlaomer and the kings who were on his side, overcame the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim, |
Where they part company is in their rendering of the names and terms used in the verse.
The main clause is followed by three prepositional phrases that specify the locations of the tribes defeated.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
2 of 20 occur nowhere else in the Old Testament — words chosen on purpose.
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 — Genesis 14:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Battle of Chedorlaomergenerated
Genesis 14:5 describes a significant military event where Chedorlaomer, an Elamite king, and his allied kings launched an attack against various tribes, including the Rephaites, Zuzites, and Emites. This passage illustrates the conflict during the time of Abraham and highlights the power dynamics of the region. The surrounding verses provide context for the rebellion against Chedorlaomer's rule, which had lasted for twelve years before this battle took place.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 15:20 | Hittites, Perizzites, Rephaites, |
| 2 | Deuteronomy 3:11–20 | (For only Og king of Bashan had remained of the remnant of the Rephaim. His bed of iron, nine cubits long and four cubits wide, is still in Rabbah of the Ammonites.) |
| 3 | 2 Samuel 5:18–22 | Now the Philistines had come and spread out in the Valley of Rephaim. |
| 4 | 2 Samuel 23:13 | At harvest time, three of the thirty chief men went down to David at the cave of Adullam, while a company of Philistines was encamped in the Valley of Rephaim. |
| 5 | 1 Chronicles 11:15 | Three of the thirty chief men went down to David, to the rock at the cave of Adullam, while a company of Philistines was encamped in the Valley of Rephaim. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — כְדָרְלָעֹ֗מֶר, khe.da.re.la.'O.mergenerated
The name כְדָרְלָעֹמֶר (Kedorlaomer) refers to a king of Elam, whose name means 'handful of sheaves.' This indicates a connection to agricultural abundance, perhaps symbolizing power or wealth. The parsing shows that it is a proper masculine noun, identifying a specific individual within the narrative.
Chedorlaomer is depicted as a significant figure in this military campaign, leading a coalition against various tribes. His actions set the stage for the events that follow, particularly the interactions with Abraham and the implications for the Israelites.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is וַיַּכּ֤וּ, and they defeated, which governs the entire clause. This structure emphasizes the action of the kings in defeating the tribes, with several noun phrases detailing the subjects and objects involved.
The Hebrew word order places the verb prominently at the beginning, highlighting the action of the kings and their military success.
Septuagint Backgroundgenerated
The Septuagint translates כְדָרְלָעֹ֗מֶר as ξοδολλογομορ, which does not provide a clear meaning in Greek but indicates the foreign origin of the name. This choice reflects the translators' attempt to render a name that may not have a direct Greek equivalent.
The translation of רְפָאִים as Γίγαντες (Giants) shows a narrowing of the term's meaning, focusing on their stature rather than their identity as a specific tribe.
In plain words — the whole versegenerated
Genesis 14:5 tells us that in the fourteenth year, Chedorlaomer and the kings allied with him went out and defeated several tribes, including the Rephaites, Zuzites, and Emites. This battle is part of a larger narrative about conflicts during the time of Abraham.
Frequently Asked Questionsgenerated
Chedorlaomer was a king of Elam who led a coalition of kings in a military campaign against several tribes.
The name Chedorlaomer means 'handful of sheaves,' suggesting a connection to agricultural abundance.
The tribes defeated included the Rephaites, Zuzites, and Emites.
This battle illustrates the power dynamics in the region during the time of Abraham and sets the stage for later interactions with the Israelites.
Reflection Questionsgenerated
- What can we learn about leadership from Chedorlaomer's actions in this battle?
- How do the defeated tribes reflect the challenges faced by the Israelites later on?
- In what ways does this narrative connect to the larger story of Abraham?
- What significance do names like Chedorlaomer hold in understanding ancient cultures?
The early church on this verse — how the Fathers read it
Early church fathers like Jerome and Bede referenced this verse to discuss the giants and the significance of the tribes involved in the battle.
And the giants settled in Astaroth Carnaim, and strong nations along with them: and Ominaeos in the city of Save, before they came to Sodom.Early Church Fathers on Genesis 14 →
And they struck the Rephaim in Ashtaroth-karnaim, and the Zuzim with them, and the Emim in Shaveh Kiriathaim, Rephaim in Hebrew, in Greek are called Giants: in the singular number, however, a Rephaim is called a Giant.Early Church Fathers on Genesis 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 14:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in the fourteenth year came Chedorlaomer,.... Not in the fourteenth year of their rebellion against him, as Jarchi, but from their becoming vassals to him: and the kings that [were] with him;
Read John Gill on Genesis 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, Smote the Rephaims in Ashteroth Karnaim.
Read Robert Jamieson on Genesis 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe kings that were with him, i.e. confederate with him for the recovery of his right, expecting the same assistance from him upon the like occasion. 1913 The Rephaims, a fierce and warlike people of Canaan. See . Or the giants, as this word is taken . Ashteroth Karnaim, a place in Basan called Ashteroth, 13:31. It is surnamed Carnaim, q.d. Two-horned, like a half moon, either from the situation and form of the place, or from the goddess Diana, or the moon, which usually was painted with two horns, whom they worshipped. The Emims, a people in Canaan of giant-like stature, ,11. Shaveh Kiriathaim; Kiriathaim is a noted city in Gilead, and Shaveh may be either the ancient name of that city, or…
Read Matthew Poole on Genesis 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 14:5 And in the fourteenth year came Chedorlaomer, and the kings that [were] with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,Ver. 5. Chedorlaomer.] King of Persia; he was commander in chief; and upon his sword might have been written, as was upon Agamemnon’ s, ουτοςμενφοβοςεστινανθρωπων, this is the common terror. Pausan.
Read John Trapp on Genesis 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The Rephaims.—Described as an Amorite tribe (Amos 2:9) of great stature, settled in Bashan, where Moses conquered them (Joshua 13:12). We find them also on the other side of Jordan, in Mount Ephraim ( Joshua 17:15), on the western side of Jerusalem (Joshua 15:8; Joshua 18:16; 2 Samuel 5:18; 2 Samuel 5:22), and even among the Philistines (2 Samuel 21:16; 2 Samuel 21:18). In many of these places the word is wrongly translated giants. From this wide dispersion of them we may safely conclude that they belonged to the earlier settlers in the land and that only their rulers, like Og (Joshua 9:10), were Amorites. Ashteroth Karnaim.—The two-horned Astarte, the Phœnician Venus, identified by the…
Read Charles John Ellicott on Genesis 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Rephaims] A people of Canaan: Genesis 15:20. Ashteroth] A city of Basan, where Og afterwards reigned; Joshua 13:31. Zuzims] Nowhere else spoken of, unless they were the same with the Zamzummims, Deuteronomy 2:20, as some imagine. Emims] A people great and many in the days of Moses, and tall as the Anakim. They dwelt among the Moabites, by whom they were reputed giants; Deuteronomy 2:10-11. Shaveh Kiriathaim] Rather, as the margin, the plain of Kiriathaim, which was a city afterwards belonging to Sihon king of Heshbon; Joshua 13:19.
Read AdamClarke on Genesis 14 →CambridgeThe Cambridge Bible for Schools and Colleges5. came Chedorlaomer] The king of Elam was strong enough to deal vigorously with the rebellion in his western dependencies. This and the two following verses describe the punitive expedition, with which Chedorlaomer and his vassal kings crushed the rebellion. Whether the kings led their forces in person, we are not able to say for certain. The description leaves it to be inferred. The Oriental style of chronicle identified successful generals with the name of the king who sent them on their campaign. The march of the punitive expedition must have been across the Euphrates at Carchemish, and then southward past Damascus. It overthrew the Rephaim, Zuzim, Emim, and Horites who, apparently…
Read Cambridge on Genesis 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Smote the Rephaim in Ashteroth Karnaim — The word Rephaim is in the Hebrew plural, and designates an ancient people of gigantic stature, of whom Og, king of Bashan, is spoken of as the last remnant. Deuteronomy 3:11.
Read Daniel Denison Whedon on Genesis 14 →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
In the fourteenth year, Chedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth-karnaim, the Zuzites in Ham, the Emites in Shaveh-kiriathaim,
In the fourteenth year Chedorlaomer and the kings who were with him came and struck the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in Shaveh Kiriathaim,
In the fourteenth year, Chedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth-karnaim, the Zuzites in Ham, the Emites in Shaveh-kiriathaim,
In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim,
Tyndale line
And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,
And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,
And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,
And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emins in Shaveh Kiriathaim,
And in the fourteenth yeere came Chedor-laomer, and the Kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaueh Kiriathaim,
Strictly literal
And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-Kirjathaim,
And in the fourteenth year came Chedorlaomer, and the kings who [are] with him, and they smite the Rephaim in Ashteroth Karnaim, and the Zuzim in Ham, and the Emim in Shaveh Kiriathaim,
And in the fourteenth year came Chedorlaomer, and the kings who [are] with him, and they strike the Rephaim in Ashteroth Karnaim, and the Zuzim in Ham, and the Emim in Shaveh Kiriathaim,
And in the fourteenth year came Kedorlaomer, and the kings that were with him, and they smote the Rephaim in Ashteroth-karnayim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathayim,
Then in the fourteenth year, Kedorlaomer and the kings who were with him came and attacked the Rephaim in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim,
From the Latin
And in the fourteenth year came Chodorlahomor, and the kings that were with him: and they smote the Raphaim in Astarothcarnaim, and the Zuzim with them, and the Emim in Save of Cariathaim.
Simplified
In the fourteenth year Chedorlaomer invaded, along with the kings in his alliance. They defeated the Rephaites in Ashteroth-karnaim, the Zuzites in Ham, the Emites in Shaveh-kiriathaim,
And in the fourteenth year, Chedorlaomer and the kings who were on his side, overcame the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch differ slightly in wording but convey the same overall message. The Samaritan version uses כדר לעמר and עשׁתרות קרנים, indicating a direct connection to the same historical context.
וּבְאַרְבַּע֩ עֶשְׂרֵ֨ה שָׁנָ֜ה בָּ֣א כְדָרְלָעֹ֗מֶר וְהַמְּלָכִים֙ אֲשֶׁ֣ר אִתּ֔וֹ וַיַּכּ֤וּ אֶת־ רְפָאִים֙ בְּעַשְׁתְּרֹ֣ת קַרְנַ֔יִם וְאֶת־ הַזּוּזִ֖ים בְּהָ֑ם וְאֵת֙ הָֽאֵימִ֔ים בְּשָׁוֵ֖ה קִרְיָתָֽיִם׃
15 of the 20 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.
ובארבע עשׂרה שׁנה בא כדר לעמר והמלכים אשׁר אתו ויכו את הרפאים בעשׁתרות קרנים ואת הזוזים בחם ואת האימים בשׁבי קריתים
4 words differ from the Masoretic Text: כדר לעמר (Kedorlaomer), עשׁתרות קרנים (Ashteroth Karnaim), חם (Ham), שׁבי (plain)
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 Genesis 14:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Conj | Prep | Adj — Conjunction · prepositionHC/R/Acbsc
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
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.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
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
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HAcbsc — HAcbsc
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'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
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
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)
N-fs — Noun common · feminine singular absoluteHNcfsa
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.
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.
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…
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…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
כְּדָרְלָעֹמֶר (Kdorlaomer) refers to a king of Elam, noted in the context of the Patriarchs, particularly in Genesis 14:1. The name is of foreign origin and is interpreted as meaning "handful of sheaves." The entries consistently identify him as an early Persian king defeated by Abraham.
כְּדָרְלָעֹמֶר n.pr.m. king of Elam
base
H3540 כְּדָרְלָעֹמֶר king of Elam
3540 Kdorla`omer ked-or-law-o'-mer
of foreign origin; Kedorlaomer, an early Persian
king:--Chedorlaomer.
כְּדׇרְלָעֹמֶר (ke.dor.la.o.mer) — Chedorlaomer.
A man living at the time of the Patriarchs, first mentioned at Gen.14.1
§ Chedorlaomer = "handful of sheaves"
the king of Elam defeated by Abraham
N-proper — Noun proper masculineHNpm
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
of Judah and Israel. For the list see table at the end of this volume.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp3ms
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.
[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
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
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.
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)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רָפָה (rapha') refers to a giant, specifically associated with the Rephaim, an ancient race of giants mentioned in the Old Testament. The term encompasses both the individual Rapha and the collective Rephaim, who are described as descendants of Rapha. The entries highlight the connection to invigorating or healing, but primarily focus on the notion of giants.
רָפָה, רָפָא as n.pr.m. Hā-Rāphā
base
רְפָאִים n.pr.gent. old race of giants
base
H7497a רָפָה, רָפָא Hā-Rāphā H7497b רְפָאִים n. pr. gent. old race of giants
7497 rapha' raw-faw'
or raphah {raw-faw'}; from 7495 in the sense of invigorating;
a giant:--giant, Rapha, Rephaim(-s). See also 1051.
see HEBREW for 07495
see HEBREW for 01051
רָפָה (ra.pah) — Rapha.
A man living at the time of United Monarchy, first mentioned at 2Sa.21.16;
father of: Goliath (H1555), Ishbi-benob (H3430), Saph (H5593), Lahmi (H3902), huge_man (H4060A); also translated "giant";
Also named: re.pha.im (רְפָאִים "Raphaite" H7497H)
§ giant, Rephah
רְפָאִים (re.pha.im) — Rephaim.
1) giants, Rephaim
1a) old tribe of giants
2) People descended from Repha(?), first mentioned at Gen.14.5
Also named: zam.zom (זַמְזֻמִּים "Zamzummin" H2157)
רְפָאִים (re.pha.im) — (Valley of) Rephaim.
Combined with e.meq (עֵ֫מֶק " Valley" H6010P)
This name means giants,
רְפָאִים (re.pha.im) — Raphaite.
Descendants from Rapha, who lived at the time of United Monarchy, first mentioned at 2Sa.21.16;
father of: Goliath (H1555), Ishbi-benob (H3430), Saph (H5593), Lahmi (H3902), huge_man (H4060A); also translated "giant";
Ngmsa — Noun gentilic · masculine plural absoluteHNgmpa
עַשְׁתָּרוֹת (Ashtroth) refers to a location east of the Jordan River, specifically Ashteroth-Karnaim, which means 'Ashtoreth of the double horns.' The term is derived from a combination of roots indicating a deity symbolized by horns. It is noted in the context of a city given to the tribe of Manasseh.
עַשְׁתָּרוֹת E. of Jordan
base
H6255 עַשְׁתָּרוֹת E. of Jordan
6255 `Ashtroth Qarnayim ash-ter-oth' kar-nah'-yim
from 6252 and the dual of 7161; Ashtaroth of (the) double
horns (a symbol of the deity); Ashteroth-Karnaim, a place East
of the Jordan:--Ashtoreth Karnaim.
see HEBREW for 06252
see HEBREW for 07161
עַשְׁתְּרֹת קַרְנַיִם (ash.te.rot qar.na.yim) — Ashteroth-karnaim.
Ashtoreth-karnaim = "Ashtoreth of the two horns or peaks"
a city in Bashan east of the Jordan given to Manasseh
Also named: qar.na.im (קַרְנַ֫יִם "Karnaim" H7161B)
Prep | N-proper — Preposition · noun properHR/Npl
עַשְׁתָּרוֹת (Ashtroth) refers to a location east of the Jordan River, specifically Ashteroth-Karnaim, which means 'Ashtoreth of the double horns.' The term is derived from a combination of roots indicating a deity symbolized by horns. It is noted in the context of a city given to the tribe of Manasseh.
עַשְׁתָּרוֹת E. of Jordan
base
H6255 עַשְׁתָּרוֹת E. of Jordan
6255 `Ashtroth Qarnayim ash-ter-oth' kar-nah'-yim
from 6252 and the dual of 7161; Ashtaroth of (the) double
horns (a symbol of the deity); Ashteroth-Karnaim, a place East
of the Jordan:--Ashtoreth Karnaim.
see HEBREW for 06252
see HEBREW for 07161
עַשְׁתְּרֹת קַרְנַיִם (ash.te.rot qar.na.yim) — Ashteroth-karnaim.
Ashtoreth-karnaim = "Ashtoreth of the two horns or peaks"
a city in Bashan east of the Jordan given to Manasseh
Also named: qar.na.im (קַרְנַ֫יִם "Karnaim" H7161B)
Ngmsa — Noun properHNpl
horns
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
זוּזִים (zu.zim) refers to an ancient people known as the Zuzim, mentioned in Genesis 14:5. The name may imply 'roving creatures' and suggests they were an aboriginal tribe possibly inhabiting areas east of the Jordan River. The term is likely derived from a root meaning 'prominent' or 'to move.'
זוּזִים n.pr.gent. an ancient trans-Jordanic people, Gn 14:5
ref
H2104 זוּזִים an ancient trans-Jordanic people
2104 Zuwziym zoo-zeem'
plural probably from the same as 2123; prominent; Zuzites, an
aboriginal tribe of Palestine:--Zuzims.
see HEBREW for 02123
זוּזִים (zu.zim) — Zuzim.
People descended from Zuz(?), only mentioned at Gen.14.5
§ Zuzim = "roving creatures"
an ancient people of uncertain origin, perhaps, inhabitants of ancient Ammon east of the Jordan
Art | Ngmsa — Particle · noun properHTd/Npl
הָ֑ם (ham) refers to a region in Palestine, specifically mentioned in Genesis 14:5, where Chedorlaomer and his allies defeated the Zuzim. The name is linked to the meaning 'hot' or 'sunburnt.' Its exact location is uncertain, and it is also associated with Ammon.
הָ֑ם n.pr.loc. only in Gn 14:5; not otherwise known
ref
H1990 הָ֑ם
1990 Ham hawm
of uncertain derivation; Ham, a region of Palestine:--Ham.
הָ֑ם (ham) — Ham.
Ham = "hot" or "sunburnt"
the place where Chedorlaomer and his allies smote the Zuzim, probably in the territory of the Ammonites, east of the Jordan; site uncertain
Another name of am.mon (עַמּוֹן "Ammon" H5983)
Prep | N-proper — Preposition · noun properHR/Npl
Ham
Warm, hot, and hence the south; also an Egyptian word meaning “black”, the youngest son of Noah (Gen. 5:32; comp. 9:22,24). The curse pronounced by Noah against Ham, properly against Canaan his fourth son, was accomplished when the Jews subsequently exterminated the Canaanites.
One of the most important facts recorded in Gen. 10 is the foundation of the earliest monarchy in Babylonia by Nimrod the grandson of Ham (6, 8, 10). The primitive Babylonian empire was thus Hamitic, and of a cognate race with the primitive inhabitants of Arabia and of Ethiopia. (See ACCAD.)
The race of Ham were the most energetic of all the descendants of Noah in the early times of the post-diluvian world.
(hot; sunburnt). The name of one of the three sons of Noah, apparently the second in age. (B.C. 2448.) Of the history of Ham nothing is related except his irreverence to his father and the curse which that patriarch pronounced. The sons of Ham are stated, to have been "Cush and Mizraim and Phut and Canaan." (Genesis 10:6) comp. 1Chr 1:8 Egypt is recognized as the "land of Ham" in the Bible. (Psalms 78:51; 105:23; 106:22) The other settlements of the sons of Ham are discussed under their respective names. The three most illustrious Hamite nations--the Cushites, the Phoenicians and the Egyptians--were greatly mixed with foreign peoples. Their architecture has a solid grandeur that we look for in vain elsewhere. According to the…
1. Burnt, swarthy, black, A son of Noah, Ge 5:32 7:13 9:18 10:1. The impiety revealed in his conduct towards his father, drew upon him, or rather, according to the Bible statement, on his son Canaan, a prophetic malediction, Ge 9:20-27. Ham was the father of Cush, Mizraim, Phut, and Canaan, that is, the ancestor of the Canaanites, Southern Arabians, Ethiopians, Egyptians, and the Africans in general, Ge 10:6-20.
2. A poetical name for Egypt, Ps 78:51 106:22.
3. An unknown place of the Zuzim, Ge 14:5.
hot; heat; brown
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
אֵימִים (Emim) refers to an ancient tribe known as the Emim, described as 'terrors.' This term is noted as a plural form and is associated with the early inhabitants of Moab. The Emim are first mentioned in Genesis 14:5, indicating their historical context.
אֵימִים n.pr.m.pl. Emim (terrors) ancient inhab. of Moab
base
H368 אֵימִים Emim (terrors) ancient inhab. of Moab
368 'Eymiym ay-meem'
plural of 367; terrors; Emim, an early Canaanitish (or
Maobitish) tribe:--Emims.
see HEBREW for 0367
אֵימִים (e.mim) — Emim.
People descended from Em(?), first mentioned at Gen.14.5
§ Emims = "terrors"
ancient inhabitants of Moab
Art | Ngmsa — Particle · noun properHTd/Npl
שָׁוֵה (Shaveh) refers to a location in Palestine, meaning 'plain' or 'level plain.' It is mentioned in Genesis 14:17 as the valley where the king of Sodom met Abram after a battle. The word is derived from another Hebrew root, שָׁוֶה (H7737), which also relates to the concept of being plain.
שָׁוֵה in n.pr.loc. Gn 14:17
ref
H7740 שָׁוֵה
7740 Shaveh shaw-vay'
from 7737; plain; Shaveh, a place in Palestine:--Shaveh.
see HEBREW for 07737
שָׁוֵה (sha.veh) — Shaveh.
§ Shaveh = "plain" or "level plain"
the valley where the king of Sodom met Abram after a battle
Prep | N-proper — Preposition · noun properHR/Npl
(plain), The valley of, described (Genesis 14:17) as "the valley of the king," is mentioned again in (2 Samuel 18:18) as the site of a pillar set up by Absalom.
the plain; that makes equality
קִרְיָתַ֫יִם (Qiryathayim) means 'double city' and refers to two locations in Palestine: one in Moab and another in Naphtali. The term is derived from the dual form of a related word, indicating its dual nature. It is mentioned in contexts related to cities and villages, specifically in Leviticus and 1 Chronicles.
קִרְיָתַ֫יִם n.pr.loc. (perh. double city)
in Moab
Levit. city in Naphtali
base
H7156 קִרְיָתַ֫יִם (perh. double city) . in Moab
. Levit. city in Naphtali
7156 Qiryathayim keer-yaw-thah'-yim
dual of 7151; double city; Kirjathaim, the name of two placed
in Palestine:--Kiriathaim, Kirjathaim.
see HEBREW for 07151
קִרְיָתַ֫יִם (qir.ya.ta.yim) — Kiriathaim.
Kiriathaim = "two cities"
a city east of the Jordan in Moab
Also named: qe.riy.yot (קְרִיּוֹת "Kerioth" H7152H)
קִרְיָתַ֫יִם (qir.ya.ta.yim) — Kiriathaim.
Kiriathaim, villages (1Ch.6.76)
§ Kiriathaim = "two cities"
a town in Naphtali allotted to the Gershonite Levites
HNpl — Noun properHNpl
kir-i-aitha'-im (qiryathaym, "two cities"; the King James Version, Kirjathaim):
(1) A city in the uplands of Moab formerly held by Sihon, and given by Moses to Reuben, who is said to have fortified it (Nu 32:37; Jos 13:19). It is named along with Elealeh and Nebo in the former passage, and with Sibmah in the latter. It was in the hands of Moab in Mesha's time, and he claims to have fortified it (M S, l.10). For Jeremiah (48:1,23) and Ezekiel (25:9) it is a Moabite town. Eusebius, Onomasticon, identifies it with Coraitha, a Christian village 10 Roman miles West of Madeba. This is the modern Qaraiyat, about 11 miles West of Madeba, and 5 miles East of Macherus. This, however, may represent Kerioth, while the towns with which it is named would lead us to look for Kiriathaim to the…
[KIRJATHAIM]
→ See KIRJATHAIM