Isaiah 2:6 — Word Study
WLCכִּ֣י נָטַ֗שְׁתָּה עַמְּךָ֙ בֵּ֣ית יַעֲקֹ֔ב כִּ֤י מָלְאוּ֙ מִקֶּ֔דֶם וְעֹֽנְנִ֖ים כַּפְּלִשְׁתִּ֑ים וּבְיַלְדֵ֥י נָכְרִ֖ים יַשְׂפִּֽיקוּ׃
BSAForkîy [because of this reason] You have abandonednâṭash■ [left, forsaken, given up on] Your peopleʻam [nation, family] the housebayith [family, household] of JacobYaʻăqôb [a key figure in Israel's history] becausekîy [since, as a result] they are filledmâlêʼ■ [replenished, made full] [with influences] from the eastqedem [customs, practices, the front, a direction] they are soothsayersʻânan [sorcerers, practicing divination] like the PhilistinesPᵉlishtîy [a neighboring nation, foreigners] they strike [hands]çâphaq▸ [make agreements, please themselves] with the childrenyeled [youth, young ones] of foreignersnokrîy [strangers, unfamiliar people]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| נָטַ֗שְׁתָּה | you have abandoned | Verb, Qal, perfect second person masculine singular |
| עַמְּךָ֙ | people your | Noun common masculine singular construct, suffix |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| יַעֲקֹ֔ב | Jacob | Noun proper masculine |
| כִּ֤י | for | Particle |
| מָלְאוּ֙ | they are full | Verb, Qal, perfect third person common plural |
| מִקֶּ֔דֶם | from [the] east | Preposition, noun common masculine singular absolute |
| וְעֹֽנְנִ֖ים | and soothsayers | Conjunction, verb piel participle (active) masculine plural |
| כַּפְּלִשְׁתִּ֑ים | like the Philistines | Preposition, noun gentilic masculine plural absolute |
| וּבְיַלְדֵ֥י | and with [the] children of | Conjunction, preposition, noun common masculine plural construct |
| נָכְרִ֖ים | foreigners | Adj |
| יַשְׂפִּֽיקוּ׃ | they clap hands | Verb, Hiphil, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You have abandoned Your people, the house of Jacob, because they are filled with influences from the east; they are soothsayers like the Philistines; they strike hands with the children of foreigners. |
| KJV | ¶ Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers. |
| ASV | For thou hast forsaken thy people the house of Jacob, because they are filled with customs from the east, and are soothsayers like the Philistines, and they strike hands with the children of foreigners. |
| YLT | For Thou hast left Thy people, the house of Jacob. For they have been filled from the east, And [are] sorcerers like the Philistines, And with the children of strangers strike hands. |
| WEB | For you have forsaken your people, the house of Jacob, because they are filled from the east, with those who practice divination like the Philistines, and they clasp hands with the children of foreigners. |
| BBE | For you, O Lord, have given up your people, the family of Jacob, because they are full of the evil ways of the east, and make use of secret arts like the Philistines, and are friends with the children of strange countries. |
Where they part company is נָכְרִ֖ים — see How Translations Differ.
The sentence has a main clause followed by several subordinate clauses that elaborate on the reasons for abandonment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָטַשׁ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 2:6
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 — A Warning to Israelgenerated
Isaiah 2:6 reflects God's concern for His people, the house of Jacob, who have strayed from His ways. The passage highlights how they have become influenced by the customs of surrounding nations, leading to their abandonment by God. This theme of forsaking one's identity and the consequences of such actions is prevalent throughout Isaiah, emphasizing the need for repentance and return to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 31:16–17 | And the LORD said to Moses, “You will soon rest with your fathers, and these people will rise up and prostitute themselves with the foreign gods of the land they are entering. They will forsake Me and break the covenant I have made with them. |
| 2 | 2 Chronicles 15:2 | So he went out to meet Asa and said to him, “Listen to me, Asa and all Judah and Benjamin. The LORD is with you when you are with Him. If you seek Him, He will be found by you, but if you forsake Him, He will forsake you. |
| 3 | 2 Chronicles 24:20 | Then the Spirit of God came upon Zechariah son of Jehoiada the priest, who stood up before the people and said to them, “This is what God says: ‘Why do you transgress the commandments of the LORD so that you cannot prosper? Because you have forsaken the LORD, He has forsaken you.’” |
| 4 | Lamentations 5:20 | Why have You forgotten us forever? Why have You forsaken us for so long? |
| 5 | Romans 11:1–2 | I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — נָטַשׁ, na.Tash.tahgenerated
The verb נָטַשׁ (na.Tash) means 'to abandon' or 'to forsake.' It is a Qal perfect form in the second person masculine singular, indicating that God is directly addressing the people. The root conveys a sense of leaving something behind, often in a context of neglect or rejection.
In this verse, God declares that He has abandoned His people due to their choices. This abandonment is not merely a physical leaving but signifies a spiritual and relational separation, highlighting the seriousness of their actions in adopting foreign practices.
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. The BSB has foreigners, which is also used by the ASV, KJV, and WEB.
Where others part company with the BSB is over נָכְרִ֖ים — strangers (YLT, ILT, KJV) versus foreigners (BSB, ASV, WEB). This reflects a choice in nuance, where 'strangers' may imply a broader sense of unfamiliarity, while 'foreigners' emphasizes nationality.
Sentence Structuregenerated
The main verb נָטַשְׁתָּה, you have abandoned, governs the sentence, with several phrases providing context. The structure indicates a cause-and-effect relationship, where the abandonment is directly linked to the people's actions.
The sentence is complex, with multiple clauses detailing the reasons for God's abandonment, including their practices and associations with foreign nations. This layering emphasizes the depth of their infidelity.
Septuagint Backgroundgenerated
The Septuagint translates נָטַשׁ as ἀνῆκεν (anēken), meaning 'has abandoned.' This choice reflects a direct interpretation of the Hebrew term, maintaining the sense of forsaking.
The Greek word ἀνῆκεν carries similar connotations of leaving behind, aligning closely with the Hebrew intent while also fitting the Greek linguistic context.
In plain words — the whole versegenerated
Isaiah 2:6 states that God has abandoned His people, the house of Jacob, because they are influenced by customs from the east and have become like the Philistines, making agreements with foreigners. This verse warns of the consequences of turning away from God's ways.
Frequently Asked Questionsgenerated
It signifies a spiritual separation due to their choices to adopt foreign customs and practices, leading to a loss of God's favor.
The Philistines were a neighboring nation known for their conflicts with Israel, representing foreign influences that led Israel astray.
It indicates making agreements or alliances that compromise their identity and faithfulness to God.
It highlights the recurring theme of Israel's infidelity and the consequences of abandoning God's ways, urging a return to faithfulness.
Reflection Questionsgenerated
- What foreign influences might I be allowing into my life that could lead me away from God?
- How can I strengthen my commitment to my identity as part of God's people?
- In what ways can I discern between healthy relationships and those that compromise my faith?
- What steps can I take to encourage others to remain faithful to God's ways?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 2:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore thou hast forsaken thy people, the house of Jacob,.... These words contain a reason of the divine conduct, in calling the Gentiles, and rejecting the Jews, because of the sins of the latter
Read John Gill on Isaiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.
Read Robert Jamieson on Isaiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore; for the following reasons. Or, but, as this particle is oft used. But why do I persuade the Israelites to receive the light of the gospel? my labour is in vain. I foresee they will refuse it; and God, for their many and great sins, will give them up to apostacy and infidelity. Thou hast forsaken; wilt certainly forsake and reject. The body of that nation. They be replenished from the east; their land is full of the impious, and superstitious, and idolatrous manners of the Eastern nations, the Syrians and Chaldeans. Are soothsayers: these undertook to discover secret things, and to foretell future contingent things, by the superstitious observation of the stars, or clouds, or…
Read Matthew Poole on Isaiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 2:6 Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and [are] soothsayers like the Philistines, and they please themselves in the children of strangers.Ver. 6. Therefore thou hast forsaken thy people.] Or, But thou hast, &c. By a sad apostrophe to God, he sets forth the Jews’ dereliction and destruction irrecoverable, together with the causes of it, their impiety, cruelty, &c., but especially their contempt of Christ and his kingdom. Let us beware and be warned by their example. To be forsaken of God is the greatest mischief. Lay hold upon him, therefore, with Mary Magdalene, and say, Nobiscum, Christe, maneto: Extingui lucem nec…
Read John Trapp on Isaiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Therefore thou hast forsaken thy people . . .—Better, For Thou hast . . . This was the sad, dark present, in contrast with the bright future. Jehovah “went not forth” with the armies of Judah (Psalms 68:7); and the Syrians, Edomites, and Philistines, possibly the Assyrians also (2 Kings 16:9; 2 Chronicles 28:17-20), were laying the lands waste. Because they be replenished from the east.—The disasters of the time are viewed as chastisements for sin, and the sin consisted in casting off their national allegiance to Jehovah. The “east,” from which they were replenished, with which they filled their thoughts and life, was Syria and Mesopotamia, to whose influence they had yielded, and whose…
Read Charles John Ellicott on Isaiah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. They be replenished - "And they multiply"] Seven MSS. and one edition, for ישפיקו yaspiku, read ישפיחו yaspichu, "and have joined themselves to the children of strangers;" that is, in marriage or worship. - Dr. JUBB. So Vulg., adhaeserunt. Compare Isaiah 14:1. But the very learned professor Chevalier Michaelis has explained the word יספחו yesupachu, Job 30:7, (German translation, note on the place,) in another manner; which perfectly well agrees with that place, and perhaps will be found to give as good a sense here. ספיח saphiach, the noun, means corn springing up, not from the seed regularly sown on cultivated land, but in the untilled field, from the scattered grains of the…
Read AdamClarke on Isaiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges6–9. The prophet bears witness to Jehovah against Israel. It is very rarely that Isaiah thus addresses himself directly to God.
Read Cambridge on Isaiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore - The prophet proceeds in this and the following verses, to state the reasons of their calamities, and of the judgments that had come upon them.
Read Albert Barnes on Isaiah 2 →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
For You have abandoned Your people, the house of Jacob, because they are filled with influences from the east; they are soothsayers like the Philistines; they strike hands with the children of foreigners.
For you have forsaken your people, the house of Jacob, because they are filled from the east, with those who practice divination like the Philistines, and they clasp hands with the children of foreigners.
For You have abandoned Your people, the house of Jacob, because they are filled with influences from the east; they are soothsayers like the Philistines; they strike hands with the children of foreigners.
Indeed, O Lord, you have abandoned your people, the descendants of Jacob. For diviners from the east are everywhere; they consult omen readers like the Philistines do. Plenty of foreigners are around.
Tyndale line
¶ Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.
For thou hast forsaken thy people the house of Jacob, because they are filled with customs from the east, and are soothsayers like the Philistines, and they strike hands with the children of foreigners.
For thou hast forsaken thy people the house of Jacob, because they be filled with customs from the east, and are soothsayers like the Philistines, and they strike hands with the children of strangers.
Therefore thou hast forsaken thy people the house of Jacob, because they are replenished from the east, and are sooth-sayers like the Philistines, and they please themselves in the children of strangers.
Surely thou hast forsaken thy people, the house of Iaakob, because they are full of the East maners, and are sorcerers as the Philistims, and abound with strange children.
Strictly literal
For thou hast cast off thy people, the house of Jacob, because they are filled [with what comes] from the east, and use auguries like the Philistines, and ally themselves with the children of foreigners.
For Thou hast left Thy people, the house of Jacob. For they have been filled from the east, And [are] sorcerers like the Philistines, And with the children of strangers strike hands.
For You have left Your people, the house of Jacob. For they have been filled from the east, || And [are] sorcerers like the Philistines, || And strike hands with the children of strangers.
For thou hast abandoned thy people, the house of Jacob, because they are full of [witchcraft] more than the east, and are soothsayers like the Philistines, and with the children of strangers they unite themselves.
For you have abandoned your people, the house of Jacob, because they are filled with customs from the east and they practice divination like the Philistines, and they shake hands with sons of foreigners.
From the Latin
For thou hast cast off thy people, the house of Jacob: because they are filled as in times past, and have had soothsayers as the Philistines, and have adhered to strange children.
Simplified
For you, Lord, have given up on your people the Israelites, because they have adopted pagan practices from the East, they use spells like the Philistines, and make friends with foreigners.
For you, O Lord, have given up your people, the family of Jacob, because they are full of the evil ways of the east, and make use of secret arts like the Philistines, and are friends with the children of strange countries.
Word by word, the decisions they made
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 Dead Sea Scrolls generally agree, with the key phrases remaining consistent. The 1Qisaa scroll shows a close match to the MT, while 4Q56 has some restored words but maintains the overall meaning and structure.
כִּ֣י נָטַ֗שְׁתָּה עַמְּךָ֙ בֵּ֣ית יַעֲקֹ֔ב כִּ֤י מָלְאוּ֙ מִקֶּ֔דֶם וְעֹֽנְנִ֖ים כַּפְּלִשְׁתִּ֑ים וּבְיַלְדֵ֥י נָכְרִ֖ים יַשְׂפִּֽיקוּ׃
9 of the 13 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.
כיא נטשתה עמ׳ך בית יעקוב כיא מלאו מקדם ועוננים כפלשתים ובילדי נכריאים ישפיקו
13 words on the leather.
כי נטשת עמ׳ך בית יעקב כי מלאו [מקדם] [ועננים] [כפלשתים] [ובילדי] נכרים יספקו
7 words on the leather — 2 partly restored, 4 supplied entire by an editor.
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 Isaiah 2:6
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word קֶ֫דֶם (*qedem*) means 'east' and also refers to 'front' or 'ancient time.' It is derived from another root and can indicate direction (eastward) or time (aforetime, antiquity). The entries highlight its use in various contexts, including geographical and temporal references, but do not present any significant disagreements among lexicons.
קֶ֫דֶם n.[m.] front, east, aforetime
loc.
front
East; elsewh. מִקּ׳ = eastward
temp., ancient time, aforetime:
הַרְרֵי ק׳ Dt 33:15 ancient mts.
בִּימֵי ק׳ ψ 44:2 in ancient days
מִקּ׳ from of old
ק׳ alone, as adv. anciently, of old
beginning
base
[קֵ֫דֶם], קֵ֫דְמָה adv. eastward, to, toward the E.
base
H6924a קֶ֫דֶם front, east, aforetime . loc. . front
. East
. temp. ancient time, aforetime
H6924b קֵ֫דֶם, קֵ֫דְמָה eastward, to, toward the E.
6924 qedem keh'-dem
or qedmah {kayd'-maw}; from 6923; the front, of place
(absolutely, the fore part, relatively the East) or time
(antiquity); often used adverbially (before, anciently,
eastward):--aforetime, ancient (time), before, east (end,
part, side, -ward), eternal, X ever(-lasting), forward, old,
past. Compare 6926.
see HEBREW for 06923
see HEBREW for 06926
קֶ֫דֶם (qe.dem) — East.
This name means east, antiquity, front
קֵ֫דֶם (qe.dem) — east.
adv
eastward, to or toward the East
Another spelling of qe.dem (קֶ֫דֶם ": east" H6924)
קֶ֫דֶם (qe.dem) — front: east.
: east
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: old.
: old/ancient
1) east, antiquity, front, that which is before, aforetime
1a) front, from the front or east, in front, mount of the East
1b) ancient time, aforetime, ancient, from of old, earliest time
1c) anciently, of old (adverb)
1d) beginning
1e) east
קֶ֫דֶם (qe.dem) — front: forward.
: forward
1) east, antiquity, front, that which is before, aforetime
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
East
(1.) The orient (mizrah); the rising of the sun. Thus “the east country” is the country lying to the east of Syria, the Elymais (Zech. 8:7).
(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 “eastward” is literally “unto the land of kedem;” i.e., the lands…
The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)
The Hebrews, in speaking of the different quarters of the heaven, always suppose the face to be turned towards the east. Hence "before," or "forwards," means the east; "behind" is the west; the right-hand is south, and the left hand, north. Besides the ordinary meanings of the word east, Jos 4:19; Ps 103:12, the Jews often used it to designate a large region lying northeast and southeast of Palestine, including Syria and Arabia near at hand, and Babylonia, Assyria, Armenia, etc., with the whole region from the Caspian sea to the Arabian gulf, Ge 29:1; Nu 23:7; Jud 6:3; 7:12; 8:10. The wise men who visited the infant…
עָנַן (anan) is a Hebrew verb that primarily means 'to cloud' and is derived from the root for 'cloud' (עָנָן). It has a figurative sense of practicing magic or soothsaying, indicating a covert action. The word appears in contexts related to bringing clouds and is associated with divination practices.
[עָנַן] vb. denom. Pi. Inf. cstr. sf. c. acc. cogn. Gn 9:14 (P) when I bring clouds, etc.
ref
[עָנַן] vb. Pō‛. practise soothsaying
base
H6049a עָנַן vb. denom. Pi. Inf. cstr. sf. c. acc. when I bring clouds, etc. H6049b עָנַן Pō‛. practise soothsaying
6049 `anan aw-nan'
a primitive root; to cover; used only as a denominative from
6051, to cloud over; figuratively, to act covertly, i.e.
practise magic:--X bring, enchanter, Meonemin, observe(-r of)
times, soothsayer, sorcerer.
see HEBREW for 06051
עָנַן (a.nan) — to cloud.
(Piel) to make appear, produce, bring (clouds)
עָנַן (a.nan) — to divine.
1) (Poel) to practise soothsaying, conjure
1a) to observe times, practice soothsaying or spiritism or magic or augury or witchcraft
1b) soothsayer, enchanter, sorceress, diviner, fortuneteller, barbarian, Meonenim (participle)
עָנַן (a.nan) — Diviners' (Oak).
This name means soothsaying or augury
Conj | V-m — Conjunction · verb piel participle (active) masculine pluralHC/Vprmpa
sooth'-sa-erz.
See ASTROLOGY, 1; DIVINATION.
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Prep | Ngmpa — Preposition · noun gentilic masculine plural absoluteHRd/Ngmpa
fi-lis'-tinz, fil'-is-tinz, fil'-is-tinz (pelishtim; Phulistieim, allophuloi):
I. OLD TESTAMENT NOTICES
1. Race and Origin
2. Religion
3. Individual Philistines Mentioned
4. Title of Ruler and Circumcision
5. History in the Old Testament to Death of Saul
6. History Continued to Time of Ahaz
7. Later Notices
II. MONUMENTAL NOTICES
1. Palestinian Excavations
2. Egyptian Monuments
3. Assyrian Texts
III. THE CRETAN THEORY
1. Cherethim and Kretes
2. Caphtor and Keft
IV. DAVID'S GUARDS
1. The "Cherethi" and the "Pelethi" Not Mercenaries
2. Meaning of These Terms
3. Native Hebrews
4. Review
LITERATURE
I. Old Testament Notices.
1. Race and Origin:
The Philistines were an uncircumcised people inhabiting the shore plain between Gezer and Gaza in Southwestern Palestine (see PHILISTIA). The name Palestine itself (Hebrew pelesheth) refers to their country. The word means "migrants," and they came from another country. They…
Philistines
(Gen. 10:14, R.V.; but in A.V., “Philistim”), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are…
(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," (Amos 9:7) and "the remnant of the maritime district of Caphtor" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably…
A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured.
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural constructHC/R/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Adj — AdjHAampa
The Hebrew word סָפַק (saphaq) has meanings related to clapping or slapping, as well as sufficiency. It can denote actions like clapping hands in various contexts, including derision or punishment, and implies satisfaction or excess. The word appears in verses such as 1 Kings 20:10 and Job 27:23.
סָפַק, [שָׂפַק], vb. slap, clap
Qal
slap
slap, chastise
splash
Hiph. and into the hands of foreigners they clap, lit. cause to clap
base
[שָׂפַק] vb. suffice;—Qal 1 K 20:10
ref
H5606a סָפַק, שָׂפַק slap, clap H5606b שָׂפַק suffice
5606 caphaq saw-fak'
or saphaq (1 Kings 20:10; Job 27:23; Isaiah 2:6) {saw-fak'};
a primitive root; to clap the hands (in token of compact,
derision, grief, indignation, or punishment); by implication
of satisfaction, to be enough; by implication of excess, to
vomit:--clap, smite, strike, suffice, wallow.
סָפַק (sa.phaq) — to slap.
1) to clap, slap
1a)(Qal)
1a1) to slap, clap
1a2) to slap, chastise
1a3) to splash, throw up
1b) (Hiphil) to cause to clap
שָׂפַק (sa.paq) — to suffice.
suffice
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp