Judges 13:25 — Word Study
WLCוַתָּ֙חֶל֙ ר֣וּחַ יְהוָ֔ה לְפַעֲמ֖וֹ בְּמַחֲנֵה־ דָ֑ן בֵּ֥ין צָרְעָ֖ה וּבֵ֥ין אֶשְׁתָּאֹֽל׃ פ
BSAAnd the Spiritrûwach [breath of life, divine influence] of the LORDYᵉhôvâh [Yehovah, the self-existent God] beganchâlal▸ [to move, to prompt] to stir himpâʻam betweenbêyn [in the midst of, located at] ZorahTsorʻâh and EshtaolʼEshtâʼôl [a place of entreaty]
| Greek | English | Parsing |
|---|---|---|
| וַתָּ֙חֶל֙ | and it began | Verb, Hiphil, sequential imperfect third person feminine singular |
| ר֣וּחַ | [the] spirit of | Noun common, feminine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| לְפַעֲמ֖וֹ | to stir him | Preposition, verb qal infinitive construct common, suffix |
| בְּמַחֲנֵה־ | in Mahaneh | Preposition, noun proper |
| דָ֑ן | Dan | Noun proper |
| בֵּ֥ין | between | Prep |
| צָרְעָ֖ה | Zorah | Noun proper |
| וּבֵ֥ין | and between | Conjunction |
| אֶשְׁתָּאֹֽל׃ פ | Eshtaol | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the Spirit of the LORD began to stir him at Mahaneh-dan, between Zorah and Eshtaol. |
| KJV | And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol. |
| ASV | And the Spirit of Jehovah began to move him in Mahaneh-dan, between Zorah and Eshtaol. |
| YLT | and the Spirit of Jehovah beginneth to move him in the camp of Dan, between Zorah and Eshtaol. |
| WEB | Yahweh’s Spirit began to move him in Mahaneh Dan, between Zorah and Eshtaol. |
| BBE | And the spirit of the Lord first came on him in Mahaneh-dan, between Zorah and Eshtaol. |
All translations agree on the key terms in this verse.
The main clause is supported by two prepositional phrases that provide context about the location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָלַל
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 — Judges 13:25
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 Birth of Samsongenerated
Judges 13:25 describes the moment when the Spirit of the LORD begins to influence Samson, marking the beginning of his divine mission. This stirring occurs at Mahaneh-dan, a significant location in the territory of Dan, between the towns of Zorah and Eshtaol. This event is pivotal as it sets the stage for Samson's role as a judge of Israel, highlighting the divine empowerment he receives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 3:10 | The Spirit of the LORD came upon him, and he became Israel’s judge and went out to war. And the LORD delivered Cushan-rishathaim king of Aram into the hand of Othniel, who prevailed against him. |
| 2 | Judges 6:34 | So the Spirit of the LORD came upon Gideon, who blew the ram’s horn and rallied the Abiezrites behind him. |
| 3 | Judges 11:29 | Then the Spirit of the LORD came upon Jephthah, and he passed through Gilead and Manasseh, then through Mizpah of Gilead. And from there he advanced against the Ammonites. |
| 4 | 1 Samuel 11:6 | When Saul heard their words, the Spirit of God rushed upon him, and he burned with great anger. |
| 5 | Matthew 4:1 | Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — וַתָּ֙חֶל֙, va.Ta.chelgenerated
The verb חָלַל (*chalal*) is a Hiphil form meaning 'to begin' or 'to profane.' In this context, it indicates the initiation of action, representing the Spirit's movement to prompt Samson into his future role. The parsing as a sequential imperfect third person feminine singular suggests an ongoing action initiated by the Spirit.
This word carries a range of meanings, from starting something new to breaking a rule. Here, it signifies the divine influence beginning to act upon Samson, indicating a significant moment in his life and mission.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verb is rendered as began, which aligns with the KJV and ASV.
Sentence Structuregenerated
The structure of the verse centers around the verb וַתָּ֙חֶל֙, and it began, which governs the subject and several prepositional phrases. The main clause highlights the action of the Spirit, while the prepositional phrases provide context regarding the location of Mahaneh-dan and its relationship to Zorah and Eshtaol.
The word order places emphasis on the action of the Spirit, suggesting that this divine stirring is the focal point of the narrative.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἤρχατο (G756), meaning 'began,' to translate וַתָּ֙חֶל֙. This choice reflects a direct correlation to the Hebrew meaning of initiation, maintaining the sense of the Spirit's action.
The translation choice indicates a consistent understanding of the divine influence at work in Samson's life.
In plain words — the whole versegenerated
Judges 13:25 tells us that the Spirit of the LORD began to stir Samson at Mahaneh-dan, a place between Zorah and Eshtaol. This stirring indicates the start of Samson's divine mission as a judge of Israel.
Frequently Asked Questionsgenerated
It signifies the initiation of divine influence in Samson's life, preparing him for his role as a judge.
Mahaneh-dan is situated between the towns of Zorah and Eshtaol, within the territory of Dan.
This moment marks the beginning of Samson's empowerment by God for his mission to deliver Israel.
It sets the stage for his actions and the divine guidance he receives throughout his life as a judge.
Reflection Questionsgenerated
- In what ways can I recognize the stirring of the Spirit in my own life?
- How can I respond to the divine influence as Samson did?
- What does it mean for me to be empowered by the Spirit in my daily life?
- How can I discern God's guidance in my decisions and actions?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the divine influence on Samson, illustrating the connection between God's Spirit and his strength.
And why should i speak of all one by one? Samson, born by the divine promise, had the Spirit accompanying him, for we read: "The Lord blessed him,Early Church Fathers on Judges 13 →
Above, you read that “the Lord blessed him, and the Spirit of the Lord began to go with him.” Farther on it is said, “And the Spirit of the Lord came upon him.” Again he says, “If I be shaven,Early Church Fathers on Judges 13 →
The strength which Samson possessed, dearly beloved, came from the grace of God rather than by nature, for if he had been naturally strong his power would not have been taken away when his hair was cut.Early Church Fathers on Judges 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 13:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Spirit of the Lord began to move him at times in the camp of Dan,.... To go out into it, in order to be trained up in and inured to military exercises; or it began to "strike" his mind,
Read John Gill on Judges 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol.
Read Robert Jamieson on Judges 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo move him at times, i.e. to stir him up to heroical designs; to show forth his power in him in the frame of his mind, and in the strength of his body, discovered to his neighbours in extraordinary actions; to incline his heart to great attempts to the help and deliverance of God’ s people; and to give some essays of it to his brethren, and to seek all opportunities for it, as he did in the next chapter. In the camp of Dan; a place so called, either from the expedition of the Danites, ,12; which though placed after this history, was done before it; or from some other camp which the Danites had formed there at this time, to give some check to the incursions of the Philistines.
Read Matthew Poole on Judges 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 13:25 And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol.Ver. 25. And the Spirit of the Lord began to move him at times.] Or, Hither and thither, as the bells which hung in the skirts of Aaron’ s garment. Those bells have their name (pagnamon) from pagham here used; because they were shaken to and fro. In the camp of Dan.] Whence some think he is called Bedan; others quasi Ben Dan, the son of Dan. Agere sive impellere, verberare ut incus, quae nominatur "Pagnain"
Read John Trapp on Judges 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) The Spirit of the Lord.—Judges 3:10. The Targum of Jonathan paraphrases it rightly, “The spirit of courage from Jehovah.” Amos (Amos 2:11) ranks Nazarites with prophets. “Different as may be their mode of action, they agree in a belief, which strings up every power to its highest tension, that they are Jehovah’s very own, consecrated to Him by a wholly special calling” (Ewald). Began to move him.—Literally, to agitate or thrust him (paham, Genesis 41:8; Daniel 2:1). The word implies vehement and overwhelming impulses to noble deeds (“fing an ihn zu treiben,” Luther), which, however, only came over him “at times” (Judges 14:6; Judges 15:14; Judges 16:20). The LXX. rendering, “to go with…
Read Charles John Ellicott on Judges 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. The Spirit of the Lord began to move him] He felt the degrading bondage of his countrymen, and a strong desire to accomplish something for their deliverance. These feelings and motions he had from the Divine Spirit. Camp of Dan] Probably the place where his parents dwelt; for they were Danites, and the place is supposed to have its name from its being the spot where the Danites stopped when they sent some men of their company to rob Micah of his teraphim, c. See Judges 18:13-20. As he had these influences between Zorah and Eshtaol, it is evident that this was while he dwelt at home with his parents for Zorah was the place where his father dwelt; see Judges 13:2. Thus God began…
Read AdamClarke on Judges 13 →CambridgeThe Cambridge Bible for Schools and Colleges25. the spirit of the Lord] See on Judges 3:13. The superhuman power of Jehovah began to stir him to daring feats against the Philistines; cf. St Mark 1:12 ‘the Spirit driveth him forth.’ The pass, of the verb (in a trans, sense only here) is rendered ‘was troubled’ in Genesis 41:8, Psalms 77:4 etc. Mahaneh-dan] here lies in the heart of the Danite settlements; but according to Judges 18:12 it was situated in Judah, at Kiriath-jearim or behind it, i.e. on the western side, and the six hundred, starting from Zorah and Eshtaol, are said to have reached Mahaneh-dan on their march to the north. A temporary encampment outside the Danite district might naturally receive the name of Dan’s Camp…
Read Cambridge on Judges 13 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the camp of Dan - Rather, “Mahaneh-Dan” (see the margin). The impulses of the Spirit of the Lord perhaps took the shape of burning indignation at the subjection of his brethren, and thoughts and
Read Albert Barnes on Judges 13 →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
And the Spirit of the LORD began to stir him at Mahaneh-dan, between Zorah and Eshtaol.
Yahweh’s Spirit began to move him in Mahaneh Dan, between Zorah and Eshtaol.
And the Spirit of the LORD began to stir him at Mahaneh-dan, between Zorah and Eshtaol.
The Lord’s spirit began to control him in Mahaneh Dan between Zorah and Eshtaol.
Tyndale line
And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol.
And the Spirit of Jehovah began to move him in Mahaneh-dan, between Zorah and Eshtaol.
And the spirit of the LORD began to move him in Mahaneh-dan, between Zorah and Eshtaol.
And the Spirit of the LORD began to move him at times in the camp of Dan, between Zorah and Eshtaol.
And the Spirite of the Lord beganne to strengthen him in the host of Dan, betweene Zorah, and Eshtaol.
Strictly literal
And the Spirit of Jehovah began to move him at Mahaneh-Dan, between Zoreah and Eshtaol.
and the Spirit of Jehovah beginneth to move him in the camp of Dan, between Zorah and Eshtaol.
and the Spirit of YHWH begins to move him in the camp of Dan, between Zorah and Eshtaol.
And the Spirit of the Lord began to move him in Machaneh-dan between Zor'ah and Eshtaol.
Yahweh's Spirit began to stir him in Mahaneh Dan, between Zorah and Eshtaol.
From the Latin
And the spirit of the Lord began to be with him in the camp of Dan, between Saraa and Esthaol.
Simplified
The Spirit of the Lord began to prompt him at Mahaneh Dan, a place between Zorah and Eshtaol.
And the spirit of the Lord first came on him in Mahaneh-dan, between Zorah and Eshtaol.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the core elements of the verse, though the Septuagint's word order differs. The Septuagint's translation captures the essence of the original Hebrew while adapting it to Greek syntax.
וַתָּ֙חֶל֙ ר֣וּחַ יְהוָ֔ה לְפַעֲמ֖וֹ בְּמַחֲנֵה־ דָ֑ן בֵּ֥ין צָרְעָ֖ה וּבֵ֥ין אֶשְׁתָּאֹֽל׃ פ
4 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 13:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
Conj | V-Hiphil-ConsecImperf-3fs — Verb · Hiphil · sequential imperfect third person feminine singularHc/Vhw3fs
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
פָּעַם (pa`am) is a Hebrew verb that conveys the idea of thrusting or impelling, often associated with a regular beating or disturbance. It can be used in various forms, such as to indicate being disturbed or agitated. The entries highlight its usage in different contexts, including a reference to Daniel 2:1.
[פָּעַם] vb. thrust, impel (prob. orig. strike, hit)
Qal the spirit of י׳ began to impel him.
H6470 [פָּעַם] thrust, impel
6470 pa`am paw-am'
a primitive root; to tap, i.e. beat regularly; hence
(generally) to impel or agitate:--move, trouble.
פָּעַם (pa.am) — to trouble.
1) to thrust, impel, push, beat persistently
1a) (Qal) to impel
1b) (Niphal) to be beaten, be disturbed
1c) (Hithpael) to be disturbed
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
מַחֲנֵה־דָ֑ן n.pr.loc. = camp of Dan, name given to place where Danites encamped
base
H4265 מַחֲנֵה־דָ֑ן
4265 Machaneh-Dan makh-an-ay'-dawn
from 4264 and 1835; camp of Dan; Machaneh-Dan, a place in
Palestine:--Mahaneh-dan.
see HEBREW for 04264
see HEBREW for 01835
מַחֲנֵה־דָ֑ן (ma.cha.neh-dan) — Mahaneh-dan.
§ Mahaneh-dan = "camp of Dan"
campsite of the tribe of Dan; place behind Kirjath-jearim and between Zorah and Eshtaol
HR/Npl — Preposition · noun properHR/Npl
מַחֲנֵה־דָ֑ן n.pr.loc. = camp of Dan, name given to place where Danites encamped
base
H4265 מַחֲנֵה־דָ֑ן
4265 Machaneh-Dan makh-an-ay'-dawn
from 4264 and 1835; camp of Dan; Machaneh-Dan, a place in
Palestine:--Mahaneh-dan.
see HEBREW for 04264
see HEBREW for 01835
מַחֲנֵה־דָ֑ן (ma.cha.neh-dan) — Mahaneh-dan.
§ Mahaneh-dan = "camp of Dan"
campsite of the tribe of Dan; place behind Kirjath-jearim and between Zorah and Eshtaol
HNpl — Noun properHNpl
Dan
A judge. (1.) The fifth son of Jacob. His mother was Bilhah, Rachel’s maid (Gen. 30:6, “God hath judged me”, Heb. dananni). The blessing pronounced on him by his father was, “Dan shall judge his people” (49:16), probably in allusion to the judgeship of Samson, who was of the tribe of Dan.
The tribe of Dan had their place in the march through the wilderness on the north side of the tabernacle (Num. 2:25, 31; 10:25). It was the last of the tribes to receive a portion in the Land of Promise. Its position and extent are described in Josh. 19:40-48.
The territory of Dan extended from the west of that of Ephraim and Benjamin to the sea. It was a small territory, but was very fertile. It included in it, among others, the…
(a judge). The fifth son of Jacob, and the first of Bilhah, Rachel’s maid. (Genesis 30:6) (B.C. after 1753.) The origin of the name is given in the exclamation of Rachel. The records of Dan are unusually meagre. Only one son is attributed to him, (Genesis 46:23) but his tribe was, with the exception of Judah, the most numerous of all. In the division of the promised land Dan was the last of the tribes to receive his portion, which was the smallest of the twelve. (Joshua 19:48) But notwithstanding its smallness it had eminent natural advantages. On the north and east it was completely embraced by its two brother tribes Ephraim and Benjamin, while on the southeast and south it joined Judah, and was thus surrounded by the three…
A judge,
1. A son of Jacob by Bilhah, Ge 30:3 35:25. The tribe of Dan was second only to that of Judah in numbers before entering Canaan, Nu 1:39 26:43. A portion was assigned to Dan, extending southeast from the seacoast near Joppa. It bordered on the land of the Philistines, with whom the tribe of Dan had much to do, Jud 13:1-16:31. Their territory was fertile, but small, and the natives were powerful. A part of the tribe therefore sought and conquered another home, Jos 19:1-51 Jud 18:1-31
judgment; he that judges
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
צָרְעָה (Tsor`ah) refers to a location in the Shephelah of Judah, identified with the town of Zorah, which is associated with the biblical figures Manoah and Samson. The name is linked to the meaning 'hornet.' It appears in various forms, including Zareah and Zoreah, but all denote the same place.
צָרְעָה n.pr.loc. in the Shephelah of Judah
base
H6881 צָרְעָה
6881 Tsor`ah tsor-aw'
apparently another form for 6880; Tsorah, a place in
Palestine:--Zareah, Zorah, Zoreah.
see HEBREW for 06880
צׇרְעָה (tsor.ah) — Zorah.
§ Zareah or Zoreah or Zorah = "hornet"
a town in Dan, residence of Manoah and the home town of Samson
N-proper — Noun properHNpl
zo'-ra (tsor`ah; Saraa): A city on the border of Dan, between Eshtaol and Ir-shemesh (Jos 19:41); the birthplace of Samson (Jud 13:2,25); near here too he was buried (Jud 16:31); from here some Danites went to spy out the land (Jud 18:2,11). In Jos 15:33 it is, with Eshtaol, allotted to Judah, and after the captivity it was reinhabited by the "children of Judah" (Ne 11:29, the King James Version "Zareah"). It was one of the cities fortified by Rehoboam (2Ch 11:10). It is probable that it is mentioned under the…
Zorah
Place of wasps, a town in the low country of Judah, afterwards given to Dan (Josh. 19:41; Judg. 18:2), probably the same as Zoreah (Josh. 15:33). This was Samson’s birthplace (Judg. 13:2, 25), and near it he found a grave (16:31). It was situated on the crest of a hill overlooking the valley of Sorek, and was fortified by Rehoboam (2 Chr. 11:10). It has been identified with Sur’ah, in the Wady Surar, 8 miles west of Jerusalem. It is noticed on monuments in the fifteenth century B.C. as attacked by the Abiri or Hebrews.
(hornet), a town in the allotment of the tribe of Dan, (Joshua 19:41) It is previously mentioned ch. (Joshua 15:33) in the catalogue of Judah, among the places in the district of the Shefelah (Authorized Version "Zoreah"), It was the residence of Manoah and the native place of Samson. It is mentioned among the places fortified by Rehoboam. (2 Chronicles 11:10) It is perhaps identical with the modern village of Sur’ah .
A city of Danites within the limits of Judah, 2Ch 11:12, called also Zoreah, Jos 15:33 19:40. Samson was a Zorite, or Zorathite, Jud 13:2,25 1Ch 2:54 4:2. It is now recognized in a secluded mountain village called Surah, on the edge of the hills north of Bethshemesh.
The road followed by Samson in going to Timnath leads down through rocky gorges, very likely to be haunted by wild beasts. It was here that he slew the lion, without the help of any weapon, Jud 14:5-7.
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
HC/Acmsc — ConjunctionHC/Acmsc
אֶשְׁתָּאוֹל (Eshta'ol) refers to a city associated with the Danites in ancient Palestine, meaning 'entreaty.' The entries indicate it is likely derived from a root meaning to 'intreat.' Additionally, the term can refer to the inhabitants of the city, known as אֶשְׁתָּאֻלִי (Eshtaolite), but there are no significant disagreements among the sources.
אֶשְׁתָּאוֹל, אֶשְׁתָּאֹל n.pr.loc. city of Danites
base
H847 אֶשְׁתָּאוֹל, אֶשְׁתָּאֹל
847 'Eshta'ol esh-taw-ole'
or mEshtafowl {esh-taw-ole'}; probably from 7592; intreaty;
Eshtaol, a place in Palestine:--Eshtaol.
see HEBREW for 07592
אֶשְׁתָּאוֹל (esh.ta.ol) — Eshtaol.
Eshtaol = "entreaty"
a Danite city located within Judah
Also named: esh.ta.u.li (אֶשְׁתָּאֻלִי "Eshtaolite" H0848)
N-proper — Noun properHNpl
esh'-ta-ol ('eshta'ol; Astaol):
A town in the Shephelah of Judah named next to Zorah (Jos 15:33; 19:41). Between these two cities lay Mahaneh-dan (the camp of Dan) where the Spirit of the Lord began to move Samson (Jud 13:25), and where he was buried (Jud 16:31). A contingent from Eshtaol formed part of the 600 Danites who captured Laish (Jud 18:2,11).
It is probably represented by the modern Ashu`a, about a mile and a half East of Zorah, the modern Car`ah.
Eshtaol
Narrow pass or recess, a town (Josh. 15:33) in the low country, the She-phelah of Judah. It was allotted to the tribe of Dan (Josh. 19:41), and was one of their strongholds. Here Samson spent his boyhood, and first began to show his mighty strength; and here he was buried in the burying-place of Manoah his father (Judg. 13:25; 16:31; 18:2, 8, 11, 12). It is identified with the modern Yeshua, on a hill 2 miles east of Zorah. Others, however, identify it with Kustul, east of Kirjath-jearim.
(a pass), a town in the low country --the Shefelah --of Judah, after wards allotted to Dan. (Joshua 15:33; 19:41) Here Samson spent his boyhood, and hither after his last exploit his body was brought. (Judges 13:25; 16:31; 18:2,8,11,12)