Judges 19:29 — Word Study
WLCוַיָּבֹ֣א אֶל־ בֵּית֗וֹ וַיִּקַּ֤ח אֶת־ הַֽמַּאֲכֶ֙לֶת֙ וַיַּחֲזֵ֣ק בְּפִֽילַגְשׁ֔וֹ וַֽיְנַתְּחֶ֙הָ֙ לַעֲצָמֶ֔יהָ לִשְׁנֵ֥ים עָשָׂ֖ר נְתָחִ֑ים וַֽיְשַׁלְּחֶ֔הָ בְּכֹ֖ל גְּב֥וּל יִשְׂרָאֵֽל׃
BSAWhen he reachedbôwʼ▸ [arrived at, came into] his housebayith [dwelling place, home] he picked uplâqach▸ [took hold of, grasped] a knifemaʼăkeleth [for cutting, a sword] took holdchâzaq▸ of his concubinepîylegesh [seized, laid hand on, woman living with him, but not his wife] cut hernâthach▸ [divided, severed] limb by limbʻetsem [with her bones, into pieces] into twelveshᵉnayim [twelve parts] piecesnêthach and sent hershâlach▸ [dispatched, distributed] throughoutkôl [into all parts of, across] the territorygᵉbûwl [borders, land] of IsraelYisrâʼêl [God's people, the nation]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֣א | and he came | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| בֵּית֗וֹ | house his | Noun common masculine singular construct, suffix |
| וַיִּקַּ֤ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַֽמַּאֲכֶ֙לֶת֙ | the knife | Particle, noun common feminine singular absolute |
| וַיַּחֲזֵ֣ק | and he took hold | Verb, Hiphil, sequential imperfect third person masculine singular |
| בְּפִֽילַגְשׁ֔וֹ | on concubine his | Preposition, noun common feminine singular construct, suffix |
| וַֽיְנַתְּחֶ֙הָ֙ | and he cut in pieces her | Verb piel sequential imperfect third person masculine singular, suffix |
| לַעֲצָמֶ֔יהָ | to bones her | Preposition, noun common masculine plural construct, suffix |
| לִשְׁנֵ֥ים | into two [plus] | Preposition, noun common both dual absolute |
| עָשָׂ֖ר | ten | Noun common, both singular absolute |
| נְתָחִ֑ים | pieces | Noun common, masculine plural absolute |
| וַֽיְשַׁלְּחֶ֔הָ | and he sent out her | Verb piel sequential imperfect third person masculine singular, suffix |
| בְּכֹ֖ל | in all | Preposition, noun common masculine singular construct |
| גְּב֥וּל | [the] territory of | Noun common, masculine singular construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When he reached his house, he picked up a knife, took hold of his concubine, cut her limb by limb into twelve pieces, and sent her throughout the territory of Israel. |
| KJV | ¶ And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, together with her bones, into twelve pieces, and sent her into all the coasts of Israel. |
| ASV | And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, limb by limb, into twelve pieces, and sent her throughout all the borders of Israel. |
| YLT | and cometh in unto his house, and taketh the knife, and layeth hold on his concubine, and cutteth her in pieces to her bones — into twelve pieces, and sendeth her into all the border of Israel. |
| WEB | When he had come into his house, he took a knife and cut up his concubine, and divided her, limb by limb, into twelve pieces, and sent her throughout all the borders of Israel. |
| BBE | And when he had come to his house, he got his knife, and took the woman, cutting her up bone by bone into twelve parts, which he sent through all Israel. |
The translations agree on the terminology used for נְתָחִ֑ים — see How Translations Differ.
The sentence is structured around a series of actions taken by the man, with each clause building on the previous one to convey the sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 19:29
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 Gruesome Act in Judgesgenerated
Judges 19:29 describes a horrific act committed by a man against his concubine, following a series of tragic events. After finding her unresponsive, he proceeds to dismember her body into twelve pieces, sending them throughout the territory of Israel. This act serves as a catalyst for outrage and reflection among the Israelites, highlighting the moral decay present in the society of the time.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 20:6–7 | Then I took my concubine, cut her into pieces, and sent her throughout the land of Israel’s inheritance, because they had committed a lewd and disgraceful act in Israel. |
| 2 | Romans 10:2 | For I testify about them that they are zealous for God, but not on the basis of knowledge. |
| 3 | Deuteronomy 21:22–23 | If a man has committed a sin worthy of death, and he is executed, and you hang his body on a tree, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — נְתָחִ֑ים, ne.ta.Chimgenerated
The word נְתָחִ֑ים (netaḥim) refers to pieces or fragments, specifically in the context of something that has been cut or divided. It is a noun in the masculine plural form, indicating multiple parts resulting from a division.
This term is derived from the root נָתַח (nathach), which means to cut or dismember. The use of this word in this verse emphasizes the gruesome nature of the act, as the concubine is literally cut into pieces.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the use of pieces for נְתָחִ֑ים.
Sentence Structuregenerated
The finite verbs in this verse are יָּבֹ֣א (he came), יִּקַּ֤ח (he took), יַּחֲזֵ֣ק (he took hold), יְנַתְּחֶ֨הָ (he cut her in pieces), and יְשַׁלְּחֶ֔הָ (he sent her out). The structure emphasizes the sequence of actions taken by the man.
The main clause is supported by several noun phrases and prepositional phrases that provide context and detail about the actions and the object involved.
Septuagint Backgroundgenerated
The Septuagint translates יִּקַּ֤ח as ἔλαβεν (he took), indicating a direct correspondence between the Hebrew and Greek terms for taking possession.
This choice reflects the same action but may carry different connotations in the Greek context, highlighting the severity of the act.
In plain words — the whole versegenerated
Judges 19:29 tells of a man who, upon returning home, takes a knife and gruesomely cuts his concubine into twelve pieces, sending her remains throughout Israel. This shocking act raises questions about morality and justice in the society of that time.
Frequently Asked Questionsgenerated
The text does not explicitly state his motivations, but it reflects the moral decay and chaos present in Israel during that time.
The act prompted outrage among the Israelites, leading to a call for justice and reflection on societal issues.
This event highlights the decline in moral standards and the consequences of a society without strong leadership or adherence to God's laws.
The treatment of the concubine in this story illustrates the vulnerability and lack of agency of women in that cultural context.
Reflection Questionsgenerated
- What does this passage reveal about the moral state of society during the time of the Judges?
- How can we understand the gravity of the actions taken by the man in this story?
- What implications does this event have for our understanding of justice and accountability?
- In what ways can we reflect on how we treat others in light of this narrative?
The early church on this verse — how the Fathers read it
Athanasius of Alexandria quotes this verse to illustrate the severity of suffering experienced, emphasizing the dreadful nature of the events described.
Our sufferings have been dreadful beyond endurance, and it is impossible to describe them in suitable terms; but in order that the dreadful nature of the events which have taken place may be more readily apprehended,Early Church Fathers on Judges 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 19:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when he was come into his house,.... Having taken the dead body of his wife from off the ass, and brought it in thither, and laid it in a proper place and order: he took a knife; a carving knife,
Read John Gill on Judges 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, together with her bones, into twelve pieces, and sent her into all the coasts of Israel. Divided her ... into twelve pieces.
Read Robert Jamieson on Judges 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTogether with her bones, or, according to her bones, according to the joints of her body, for there he made a division. This might seem to be a barbarous and inhuman act in itself; but may seem excusable, if it be considered that the sadness of the spectacle did highly contribute to stir up the zeal of all the Israelites to avenge his concubine’ s death, and to execute justice upon such profligate offenders; and was necessary, especially in this time of anarchy and general corruption, , to awaken them out of that lethargy in which all the tribes lay. Into twelve pieces; that one piece might be sent to every tribe; whereof none to Levi because they would meet with it in every tribe, being…
Read Matthew Poole on Judges 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 19:29 And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, [together] with her bones, into twelve pieces, and sent her into all the coasts of Israel.Ver. 29. Laid hold on his concubine, and divided her.] Hoc Levitae factum singulare est, et illegitimum, saith Junius; this deed of the Levite was singular and unlawful, as being against the public and common rights of humanity and honesty, in a husband especially. Others think the Levite did well herein, being moved with a zeal for God’ s glory, and for the promoting of justice, that such a horrible villany might be punished, and God’ s heavy judgments prevented. And sent her into all…
Read John Trapp on Judges 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Divided her.—We see again that the narrative is taking us back to wild times, when the passions of men expressed themselves in wild and fierce expedients. A similar method of arousing a nation, but different in its details, is narrated in 1 Samuel 11:7, when Saul sends round the pieces of an ox, as was done by the ancient Scythians (Lucian, Toxaris, chap. 48). Many analogous customs existed among the ancient Highlanders, and have been repeated even in recent days among the Arab tribes (Stanley, i. 301). With her bones.—Literally, according to her bone.Into twelve pieces.—One for each tribe. Benjamin was probably thus appealed to as well as the other tribes. It is needless to suppose…
Read Charles John Ellicott on Judges 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Divided her - into twelve pieces] There is no doubt that with the pieces he sent to each tribe a circumstantial account of the barbarity of the men of Gibeah; and it is very likely that they considered each of the pieces as expressing an execration, "If ye will not come and avenge my wrongs, may ye be hewn in pieces like this abused and murdered woman!" It was a custom among the ancient Highlanders in Scotland, when one clan wished to call all the rest to avenge its wrongs, to take a wooden cross, dip it in blood, and send it by a special messenger through all the clans. This was called the fire cross, because at sight of it each clan lighted a fire or beacon, which gave notice to…
Read AdamClarke on Judges 19 →CambridgeThe Cambridge Bible for Schools and Colleges29. and divided her … and sent her throughout all the borders of Israel] The same words in 1 Samuel 11:7, possibly implying that the present description has been copied from the other. But the two accounts differ in meaning: Saul’s summons was intended to convey a threat, the Levite’s to call forth horror. Divided is the regular term for cutting up a sacrificial victim, Exodus 29:17, Leviticus 1:6; Leviticus 1:12, 1 Kings 18:23; 1 Kings 18:33. twelve pieces] Not necessarily referring to the number of the tribes (LXX. cod A); the twelve-fold division of Israel belongs to the later historical theory which finds expression in chs. 20, 21.
Read Cambridge on Judges 19 →Albert Barnes1798–1870Barnes' Notes on the BibleA knife - Rather, “the” “knife”. The single household implement used, not like our knives at our meals, but for slaughtering and cutting up the animals into joints for eating Genesis 22:6, Genesis 22:10; Proverbs 30:14.
Read Albert Barnes on Judges 19 →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
When he reached his house, he picked up a knife, took hold of his concubine, cut her limb by limb into twelve pieces, and sent her throughout the territory of Israel.
When he had come into his house, he took a knife and cut up his concubine, and divided her, limb by limb, into twelve pieces, and sent her throughout all the borders of Israel.
When he reached his house, he picked up a knife, took hold of his concubine, cut her limb by limb into twelve pieces, and sent her throughout the territory of Israel.
When he got home, he took a knife, grabbed his concubine, and carved her up into twelve pieces. Then he sent the pieces throughout Israel.
Tyndale line
¶ And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, together with her bones, into twelve pieces, and sent her into all the coasts of Israel.
And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, limb by limb, into twelve pieces, and sent her throughout all the borders of Israel.
And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, limb by limb, into twelve pieces, and sent her throughout all the borders of Israel.
And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, with her bones, into twelve pieces, and sent her into all the borders of Israel.
And whe he was come to his house, he took a knife, and laid hand on his concubine, and deuided her in pieces with her bones into twelue parts, and sent her through all quarters of Israel.
Strictly literal
And when he was come into his house, he took the knife, and laid hold on his concubine, and divided her, according to her bones, into twelve pieces, and sent her into all the borders of Israel.
and cometh in unto his house, and taketh the knife, and layeth hold on his concubine, and cutteth her in pieces to her bones — into twelve pieces, and sendeth her into all the border of Israel.
and comes into his house, and takes the knife, and lays hold on his concubine, and cuts her in pieces to her bones—into twelve pieces, and sends her into all the border of Israel.
And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, according to her bones, into twelve pieces, and sent her about in all the territory of Israel.
When the Levite came to his house, he took a knife, and he took hold of his concubine, and cut her up, limb by limb, into twelve pieces, and sent the pieces everywhere throughout Israel.
From the Latin
And when he was come home he took a sword, and divided the dead body of his wife with her bones into twelve parts, and sent the pieces into all the borders of Israel.
Simplified
When he got home he took a knife, and holding onto his concubine, cut her up, limb by limb, into twelve pieces, and sent these pieces of her to every part of Israel.
And when he had come to his house, he got his knife, and took the woman, cutting her up bone by bone into twelve parts, which he sent through all Israel.
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 significant agreement in the key actions described in this verse. However, the Septuagint's word order and specific articles differ, indicating a variation in translation style rather than content.
וַיָּבֹ֣א אֶל־ בֵּית֗וֹ וַיִּקַּ֤ח אֶת־ הַֽמַּאֲכֶ֙לֶת֙ וַיַּחֲזֵ֣ק בְּפִֽילַגְשׁ֔וֹ וַֽיְנַתְּחֶ֙הָ֙ לַעֲצָמֶ֔יהָ לִשְׁנֵ֥ים עָשָׂ֖ר נְתָחִ֑ים וַֽיְשַׁלְּחֶ֔הָ בְּכֹ֖ל גְּב֥וּל יִשְׂרָאֵֽל׃
12 of the 17 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 19:29
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.
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
HR — 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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַאֲכֶ֫לֶת (ma'akeleth) means 'knife' and refers to a cutting instrument used for dividing or making small. It is derived from the root word for 'to eat' and is specifically noted in the context of utensils. The entries consistently define it as a knife without significant disagreement.
מַאֲכֶ֫לֶת n.f. knife (as cutting instrum., or instrument for dividing, making small)
base
H3979 מַאֲכֶ֫לֶת knife
3979 ma'akeleth mah-ak-eh'-leth
from 398; something to eat with,- i.e. a knife:--knife.
see HEBREW for 0398
מַאֲכֶ֫לֶת (ma.a.khe.let) — knife.
knife
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
nif:
(1) ma'akheleth, literally, an instrument for eating; but used of large knives for slaying animals, cutting up a carcass or a sacrificial victim (Ge 22:6,10; Jud 19:29; Pr 30:14).
(2) cherebh, rendered generally "sword," but in Jos 5:2,3 of stone knives for circumcision (compare Ex 4:25), probably of similar knives in 1Ki 18:28, used by Baal prophets in gashing themselves. In Eze 5:12 the King James Version, "knife," probably better the Revised Version (British and American), "sword."
Knife
(1.) Heb. hereb, “the waster,” a sharp instrument for circumcision (Josh. 5:2, 3, lit. “knives of flint;” comp. Ex. 4:25); a razor (Ezek. 5:1); a graving tool (Ex. 20:25); an axe (Ezek. 26:9).
(2.) Heb. maakeleth, a large knife for slaughtering and cutting up food (Gen. 22:6, 10; Prov. 30:14).
(3.) Heb. sakkin, a knife for any purpose, a table knife (Prov. 23:2).
The knives of the Egyptians, and of other nations in early times, were probably only of hard stone, and the use of the flint or stone knife was sometimes retained for sacred purposes after the introduction of iron and steel. In their meals the Jews, like other Orientals, made little use of knives, but they were required both for slaughtering animals, either for food or sacrifice, and for cutting up the carcass. (Leviticus 7:33,34; 8:15,20,25; 9:13; Numbers 18:18; 1 Samuel 9:24) etc. Smaller knives were in use for paring fruit (Josephus) and for sharpening pens. (Jeremiah 36:23) The razor was often used for Nazarite purposes, for which a special chamber was reserved in the…
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
hold: In the American Standard Revised Version frequently "stronghold" (Jud 9:49; 1Sa 22:4; 24:22; 2Sa 5:17; 23:14; 1Ch 11:16; 12:16). See FORTIFICATION. In Re 18:2 for the King James Version "cage" (phulake) the Revised Version (British and American) substitutes, as in first clause, "hold," and in the margin "prison."
Hold
A fortress, the name given to David’s lurking-places (1 Sam. 22:4, 5; 24:22).
פִּלֶ֫גֶשׁ (piylegesh) means 'concubine' or 'paramour.' The word is derived from an uncertain origin and is consistently defined across lexicons as referring to a female partner in a relationship that is not a formal marriage. It appears in contexts related to concubinage.
פִּלֶ֫גֶשׁ, פִּילֶ֫גֶשׁ 37 n.f. concubine
concubine
either = paramour, or < concubinage
base
H6370 פִּלֶ֫גֶשׁ, פִּילֶ֫גֶשׁ concubine
6370 piylegesh pee-leh'-ghesh
or pilegesh {pee-leh'-ghesh}; of uncertain derivation; a
concubine; also (masculine) a paramour:--concubine,
paramour.
פִּלֶ֫גֶשׁ (pi.le.gesh) — concubine.
1) concubine, paramour
1a) concubine
1b) paramour
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
נָתַח (nathach) is a primitive root meaning to cut or dismember. It specifically refers to actions like cutting up, dividing, or hewing in pieces, particularly in the Piel form, which emphasizes the act of cutting into pieces or dividing by joints.
[נָתַח] vb. only Pi. cut up, cut in pieces, divide by joints
base
H5408 נָתַח
5408 nathach naw-thakh'
a primitive root; to dismember:--cut (in pieces), divide,
hew in pieces.
נָתַח (na.tach) — to cut.
1) to cut, cut up, cut in pieces, divide
1a) (Piel) to cut up, cut in pieces, divide by joints
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3fs
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
Prep | N-fp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3fs
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Prep | Adj — Preposition · noun common both dual absoluteHR/Ncbda
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HNcbsa — Noun common · both singular absoluteHNcbsa
נֵ֫תַח (nethach) refers to a fragment or piece, particularly in the context of a divided carcass as noted in Ezekiel 24:4. It is derived from the root word for 'fragment' and is used to describe a part or piece of flesh or meat.
נֵ֫תַח n.m. Ez 24:4 piece of a divided carcass
base
H5409 נֵ֫תַח
5409 nethach nay'-thakh
from 5408; a fragment:--part, piece.
see HEBREW for 05408
נֵ֫תַח (ne.tach) — piece.
piece, a piece of flesh or meat
N-mp — Noun common · masculine plural absoluteHNcmpa
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3fs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
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
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.