Judges 18:15 — Word Study
WLCוַיָּס֣וּרוּ שָׁ֔מָּה וַיָּבֹ֛אוּ אֶל־ בֵּֽית־ הַנַּ֥עַר הַלֵּוִ֖י בֵּ֣ית מִיכָ֑ה וַיִּשְׁאֲלוּ־ ל֖וֹ לְשָׁלֽוֹם׃
BSASo they turnedçûwr▸ aside thereshâm [to depart, removing themselves, at that point in time, thither] and wentbôwʼ▸ [came, approached] toʼêl the homebayith [dwelling place, house] of the youngnaʻar [youth, from infancy to adolescence] LeviteLêvîyîy [a descendant of Levi] the housebayith [place, dwelling] of MicahMîykâh [who is like God] and greeted himshâʼal▸ [asked of his welfare, saluted, with words of peace, in a friendly manner]
| Greek | English | Parsing |
|---|---|---|
| וַיָּס֣וּרוּ | and they turned aside | Verb, Qal, sequential imperfect third person masculine plural |
| שָׁ֔מָּה | there | Adverb, suffix |
| וַיָּבֹ֛אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| אֶל־ | to | Preposition |
| בֵּֽית־ | [the] house of | Noun common, masculine singular construct |
| הַנַּ֥עַר | the young man | Particle, noun common masculine singular absolute |
| הַלֵּוִ֖י | the Levite | Particle, noun gentilic masculine singular absolute |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| מִיכָ֑ה | Micah | Noun proper masculine |
| וַיִּשְׁאֲלוּ־ | and they asked | Verb, Qal, sequential imperfect third person masculine plural |
| ל֖וֹ | of him | Preposition, suffix |
| לְשָׁלֽוֹם׃ | to welfare | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they turned aside there and went to the home of the young Levite, the house of Micah, and greeted him. |
| KJV | And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Micah, and saluted him. |
| ASV | And they turned aside thither, and came to the house of the young man the Levite, even unto the house of Micah, and asked him of his welfare. |
| YLT | And they turn aside thither, and come in unto the house of the young man the Levite, the house of Micah, and ask of him of welfare, — |
| WEB | They went over there and came to the house of the young Levite man, even to the house of Micah, and asked him how he was doing. |
| BBE | And turning from their road they came to the house of the young Levite, the house of Micah, and said to him, Is it well with you? |
Where they part company is with the YLT, which translates it as וַיָּס֣וּרוּ as turned back.
The sentence is structured around a main action with additional details provided in subordinate clauses and phrases.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסוּר
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 18:15
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 Journey of the Danitesgenerated
Judges 18:15 describes the actions of the Danites as they explore the land of Laish. They encounter a young Levite living in Micah's house, which reflects their quest for guidance and support in their journey. This moment highlights the interactions between the tribes of Israel and their search for identity and direction during a time of instability, as seen in the broader narrative of the book of Judges.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 37:14 | Then Israel told him, “Go now and see how your brothers and the flocks are faring, and bring word back to me.” So he sent him off from the Valley of Hebron. And when Joseph arrived in Shechem, |
| 2 | Genesis 43:27 | He asked if they were well, and then he asked, “How is your elderly father you told me about? Is he still alive?” |
| 3 | 1 Samuel 17:22 | Then David left his supplies in the care of the quartermaster and ran to the battle line. When he arrived, he asked his brothers how they were doing. |
| 4 | 2 Kings 4:26 | Please run out now to meet her and ask, ‘Are you all right? Is your husband all right? Is your child all right?’” And she answered, “Everything is all right.” |
| 5 | Matthew 10:12–13 | As you enter the home, greet its occupants. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — וַיָּס֣וּרוּ, vai.ya.Su.rugenerated
The verb סוּר (sur) means to turn aside or depart, indicating a conscious decision to change direction. This word is often used in contexts where individuals are moving away from something, whether physically or metaphorically, such as turning away from sin or danger.
In this verse, the Danites are making a deliberate choice to turn aside from their path to visit the Levite, which shows their intention to seek out assistance or knowledge. The use of the verb in the sequential imperfect tense emphasizes the ongoing nature of their journey.
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 וַיָּס֣וּרוּ (and they turned aside) governs the entire clause, while the following phrases provide additional details about their actions and destination. The structure shows the sequence of their actions: turning aside, coming to the house, and greeting the Levite.
The sentence is built around a series of actions, with the main verb leading into prepositional and noun phrases that describe the location and the individuals involved. This structure emphasizes the movement and interaction of the characters.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּס֣וּרוּ as ἐχέκλιναν, which means 'they turned aside' or 'they inclined.' This choice reflects a similar action but may carry a slightly different connotation of leaning or inclining towards something.
This translation choice aligns closely with the Hebrew meaning, preserving the intent of the characters' actions while adapting to the Greek language.
In plain words — the whole versegenerated
Judges 18:15 tells us that the Danites turned aside to visit the young Levite living in Micah's house. They greeted him, showing their intent to connect and seek guidance. This moment highlights their search for support as they navigate their journey.
Frequently Asked Questionsgenerated
They sought guidance and support during their exploration of the land.
Greeting him indicates their intention to establish a friendly connection and inquire about his welfare.
Micah was an individual who had set up a shrine and household gods, which reflects the religious practices of the time.
The young Levite represents a link to the religious traditions of Israel and serves as a source of guidance for the Danites.
Reflection Questionsgenerated
- What does turning aside to seek guidance look like in my life?
- How can I establish connections with others in my community like the Danites did?
- What role does seeking support play in my spiritual journey?
- In what ways can I offer assistance to those who are exploring their faith?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Judges 18:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they turned thitherward,.... It seems as if the house lay a little out of their way, and therefore they turned on one hand to go unto it: and came to the house of the young man the Levite, even
Read John Gill on Judges 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they went up, and pitched in Kirjath-je'arim, in Judah: wherefore they called that place Mahanehdan unto this day: behold, it is behind Kirjath-je'arim. No JFB commentary on these verses.
Read Robert Jamieson on Judges 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. asked him of peace, i.e. if he were in peace, peace being commonly put for health and prosperity.
Read Matthew Poole on Judges 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 18:15 And they turned thitherward, and came to the house of the young man the Levite, [even] unto the house of Micah, and saluted him.Ver. 15. The house of the young man the Levite.] And saluted him.] And so did soon insinuate into him who - levitate plus quam desultoria - might be won with an apple, and lost with a nut. These Danites, with their salutations and fair promises, win this hireling Levite insalutato hero suo dacedere, to leave Micah his master without leave taken of him; who yet had used him as one of his sons.
Read John Trapp on Judges 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15-18) In these verses we have a graphic description of the whole nefarious proceeding. The five spies, knowing Jonathan, salute him, and inveigle him to the entrance of the court to talk to their six hundred companions. While the chiefs of this little army detain him in conversation, without any show of violence the five slip away unobserved to the alîyah, or upper room, which serves as the chapel, and steal all the essentials of the worship—namely, (1) the ephod; (2) the teraphim; (3) the graven image; (4) the molten image. It is true that in Judges 18:20-30 the massecah is not mentioned; but it may be regarded as belonging to the pesel. It is only when he sees them in actual possession…
Read Charles John Ellicott on Judges 18 →CambridgeThe Cambridge Bible for Schools and Colleges15. even unto the house of Micah] A gloss inserted to identify the young Levite’s house with that of Micah; see on Judges 17:7. LXX. Luc omits the house of the young man the Levite.
Read Cambridge on Judges 18 →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
So they turned aside there and went to the home of the young Levite, the house of Micah, and greeted him.
They went over there and came to the house of the young Levite man, even to the house of Micah, and asked him how he was doing.
So they turned aside there and went to the home of the young Levite, the house of Micah, and greeted him.
They stopped there, went inside the young Levite’s house (which belonged to Micah), and asked him how he was doing.
Tyndale line
And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Micah, and saluted him.
And they turned aside thither, and came to the house of the young man the Levite, even unto the house of Micah, and asked him of his welfare.
And they turned aside thither, and came to the house of the young man the Levite, even unto the house of Micah, and asked him of his welfare.
And they turned thitherward, and came to the house of the young man the Levite, even to the house of Micah, and saluted him.
And they turned thitherward and came to the house of the yong man the Leuite, euen vnto the house of Michah, and saluted him peaceably.
Strictly literal
And they turned thither, and came to the house of the young man the Levite, the house of Micah, and inquired after his welfare.
And they turn aside thither, and come in unto the house of the young man the Levite, the house of Micah, and ask of him of welfare, —
And they turn aside there, and come to the house of the young man, the Levite, the house of Micah, and ask of him of welfare—
And they turned thitherward, and came to the house of the young man the Levite, unto the house of Micah, and asked him after his welfare.
So they turned in there and came to the house of the young Levite, at the house of Micah, and they greeted him.
From the Latin
And when they had turned a little aside, they went into the house of the young man the Levite, who was in the house of Michas: and they saluted him with words of peace.
Simplified
The five men left the road and went to where the young Levite was living in Micah's home to ask how he was.
And turning from their road they came to the house of the young Levite, the house of Micah, and said to him, Is it well with you?
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 agree in their wording for this verse, with both texts conveying the same sequence of actions taken by the Danites. The Septuagint matches the Hebrew closely, indicating a consistent understanding of the narrative across these traditions.
וַיָּס֣וּרוּ שָׁ֔מָּה וַיָּבֹ֛אוּ אֶל־ בֵּֽית־ הַנַּ֥עַר הַלֵּוִ֖י בֵּ֣ית מִיכָ֑ה וַיִּשְׁאֲלוּ־ ל֖וֹ לְשָׁלֽוֹם׃
12 of the 12 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 18:15
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.
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv | Suff — Adverb · suffixHD/Sd
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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…
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
Levite
A descendant of the tribe of Levi (Ex. 6:25; Lev. 25:32; Num. 35:2; Josh. 21:3, 41). This name is, however, generally used as the title of that portion of the tribe which was set apart for the subordinate offices of the sanctuary service (1 Kings 8:4; Ezra 2:70), as assistants to the priests.
When the Israelites left Egypt, the ancient manner of worship was still observed by them, the eldest son of each house inheriting the priest’s office. At Sinai the first change in this ancient practice was made. A hereditary priesthood in the family of Aaron was then…
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…
מִיכָה (Miykah) is a Hebrew name meaning 'who is like God.' It refers to several individuals in the Old Testament, including the prophet Micah, who prophesied during the reigns of Jotham, Ahaz, and Hezekiah. The name is linked to various figures, such as a Kohathite Levite and a descendant of Joel the Reubenite, among others.
H4318 מִיכָה
4318 Miykah mee-kaw'
an abbrev. of 4320; Micah, the name of seven
Israelites:--Micah, Micaiah, Michah.
see HEBREW for 04320
מִיכָה (mi.khah) — Micah.
A man living before Israel's Monarchy, first mentioned at Jdg.17.1
Also named: mi.kha.ye.hu (מִיכָֽיְהוּ "Micah" H4321I)
§ Micah or Micaiah or Michah = "who is like God"
1) the 6th in order of the minor prophets; a native of Moresheth, he prophesied during the reigns of Jotham, Ahaz, and Hezekiah of Judah, and was contemporary with the prophets Hosea, Amos, and Isaiah
2) an Ephraimite during the period of the judges
3) a descendant of Joel the Reubenite
4) son of Meribbaal and grandson of Jonathan
5) a Kohathite Levite, the eldest son of Uzziel the brother of Amram
6) father of Abdon, a man of high station in the reign of Josiah
7) son of Imlah and a prophet of Samaria who predicted the defeat and death of king Ahab of Israel
מִיכָה (mi.khah) — Micah.
N-proper — Noun proper masculineHNpm
Micah
A shortened form of Micaiah, who is like Jehovah? (1.) A man of Mount Ephraim, whose history so far is introduced in Judg. 17, apparently for the purpose of leading to an account of the settlement of the tribe of Dan in Northern Palestine, and for the purpose also of illustrating the lawlessness of the times in which he lived (Judg. 18; 19:1-29; 21:25).
(2.) The son of Merib-baal (Mephibosheth), 1 Chr. 8:34, 35.
(3.) The first in rank of the priests of the family of Kohathites (1 Chr. 23:20).
(4.) A descendant of Joel the Reubenite (1 Chr. 5:5).
(5.) “The Morasthite,” so called to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8). He was a prophet of Judah, a…
(who is like God?), the same name as Micaiah. [MICAIAH] An Israelite whose familiar story is preserved in the 17th and 18th chapters of Judges. Micah is evidently a devout believers in Jehovah, and yet so completely ignorant is he of the law of Jehovah that the mode which he adopts of honoring him is to make a molten and graven image, teraphim or images of domestic gods, and to set up an unauthorized priesthood, first in his own family, (Judges 17:5) and then in the person of a Levite not of the priestly line. ver. (Judges 17:12) A body of 600 Danites break in upon and steal his idols from him. The sixth in order of the minor prophets. He is called the Morasthite, that is, a native of Moresheth, a small village near Eleutheropolis to the east, where formerly the prophet’s tomb…
1. The Morasthite, or of Maresheth, a village near Eleutheropolis, in the west of Judah; the seventh in order of the lesser prophets. He prophesied under Jotham, Ahaz, and Hezekiah, kings of Judah, for about fifty years, if with some we reckon from near the beginning of the reign of Jotham, to the last year of Hezekiah B. C. 750-698. He was nearly contemporary with Isaiah, and has some expressions in common with him. Compare Isa 2:2 with Mic 4:1, and Isa 41:15 with Mic 4:13. His bold fidelity served as a shield to the prophet Jeremiah a century afterwards, Jer 26:18,19 Mic…
poor; humble
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa