Judges 20:45 — Word Study
WLCוַיִּפְנ֞וּ וַיָּנֻ֤סוּ הַמִּדְבָּ֙רָה֙ אֶל־ סֶ֣לַע הָֽרִמּ֔וֹן וַיְעֹֽלְלֻ֙הוּ֙ בַּֽמְסִלּ֔וֹת חֲמֵ֥שֶׁת אֲלָפִ֖ים אִ֑ישׁ וַיַּדְבִּ֤יקוּ אַחֲרָיו֙ עַד־ גִּדְעֹ֔ם וַיַּכּ֥וּ מִמֶּ֖נּוּ אַלְפַּ֥יִם אִֽישׁ׃
BSAThen the Benjamites turnedpânâh▸ [faced a new direction, to flee] and flednûwç▸ [to escape, to run away] toward the wildernessmidbâr [a desert, a barren land] toʼêl the rockçelaʻ [a crag, a strong rock] of RimmonRimmôwn and Israel cut downʻâlal▸ [struck, slew] 5,000 {}châmêsh menʼîysh on the roadsmᵉçillâh [highways, public paths] And they overtook themdâbaq▸ [pursued, caught up to] atʻad GidomGidʻôm△ [a place of cutting down, a city in Palestine] and struck downnâkâh▸ [smote, killed, two thousand, a multitude] 2,000 moreʼeleph [five thousand, a large number]
| Greek | English | Parsing |
|---|---|---|
| וַיִּפְנ֞וּ | and they turned | Verb, Qal, sequential imperfect third person masculine plural |
| וַיָּנֻ֤סוּ | and they fled | Verb, Qal, sequential imperfect third person masculine plural |
| הַמִּדְבָּ֙רָה֙ | the wilderness towards | Particle, noun common masculine singular absolute, suffix |
| אֶל־ | to | Preposition |
| סֶ֣לַע | [the] rock of | Noun common, masculine singular construct |
| הָֽרִמּ֔וֹן | Rimmon | Particle, noun proper |
| וַיְעֹֽלְלֻ֙הוּ֙ | and they gleaned him | Verb piel sequential imperfect third person masculine plural, suffix |
| בַּֽמְסִלּ֔וֹת | in the highways | Preposition, noun common feminine plural absolute |
| חֲמֵ֥שֶׁת | five | Noun common, both singular construct |
| אֲלָפִ֖ים | thousand | Noun common, both plural absolute |
| אִ֑ישׁ | man | Noun common, masculine singular absolute |
| וַיַּדְבִּ֤יקוּ | and they pursued closely | Verb, Hiphil, sequential imperfect third person masculine plural |
| אַחֲרָיו֙ | after him | Suffix |
| עַד־ | to | Preposition |
| גִּדְעֹ֔ם | Gidom | Noun proper |
| וַיַּכּ֥וּ | and they struck down | Verb, Hiphil, sequential imperfect third person masculine plural |
| מִמֶּ֖נּוּ | of him | Preposition, suffix |
| אַלְפַּ֥יִם | two thousand | Noun common, both dual absolute |
| אִֽישׁ׃ | man | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the Benjamites turned and fled toward the wilderness to the rock of Rimmon, and Israel cut down 5,000 men on the roads. And they overtook them at Gidom and struck down 2,000 more. |
| KJV | And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them. |
| ASV | And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men, and followed hard after them unto Gidom, and smote of them two thousand men. |
| YLT | and they turn and flee toward the wilderness, unto the rock of Rimmon; and they glean of them in the highways five thousand men, and follow after them unto Gidom, and smite of them two thousand men. |
| WEB | They turned and fled toward the wilderness to the rock of Rimmon. They gleaned five thousand men of them in the highways, and followed hard after them to Gidom, and struck two thousand men of them. |
| BBE | And turning, they went in flight to the rock of Rimmon in the waste land: and on the highways five thousand of them were cut off by the men of Israel, who, pushing on hard after them to Geba, put to death two thousand more. |
Where they part company is אֲלָפִ֖ים — see How Translations Differ.
The sentence is structured with a main action followed by supporting clauses that detail the pursuit and the resulting casualties.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּנָה
The sentence as the grammar sees it Open the tree ›
1 of 19 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Judges 20:45
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 Defeat of Benjamingenerated
Judges 20:45 describes the aftermath of a battle where the Benjamites, facing overwhelming odds, turned and fled towards the wilderness. This flight leads to further losses as Israel pursues them, cutting down thousands more. The narrative illustrates the consequences of conflict and the fate of the tribe of Benjamin during this period of Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 15:32 | Lebaoth, Shilhim, Ain, and Rimmon—twenty-nine cities in all, along with their villages. |
| 2 | 1 Chronicles 6:77 | The Merarites (the rest of the Levites) received the following: From the tribe of Zebulun they were given Rimmono and Tabor, together with their pasturelands. |
| 3 | Zechariah 14:10 | All the land from Geba to Rimmon south of Jerusalem will be turned into a plain, but Jerusalem will be raised up and will remain in her place, from the Benjamin Gate to the site of the First Gate to the Corner Gate, and from the Tower of Hananel to the royal winepresses. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — וַיָּנֻ֤סוּ, vai.ya.Nu.sugenerated
The verb נוּס (nus) means to flee or escape, indicating a rapid departure from danger. The parsing as a sequential imperfect third person masculine plural shows that this action was completed in the context of the narrative, emphasizing the urgency of their escape.
This word captures the essence of fleeing — an instinctive reaction to peril. The Benjamites' flight signifies not only their desperation but also the dire situation they found themselves in during this battle.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses fled for וַיָּנֻ֤סוּ. Other translations like the KJV and ASV also use fled, maintaining consistency in this rendering.
However, the GNV opts for escaped, which conveys a slightly different nuance, focusing on the act of getting away rather than the urgency of fleeing.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered on the finite verbs וַיִּפְנ֞וּ and וַיָּנֻ֤סוּ, indicating the Benjamites' actions. These verbs are followed by prepositional phrases that describe the direction of their flight and the subsequent actions of Israel.
The structure emphasizes the sequence of events: the Benjamites turn and flee, and Israel pursues and strikes down. This organization highlights the unfolding of the battle's outcome.
Septuagint Backgroundgenerated
In the Septuagint, וַיָּנֻ֤סוּ is rendered as ἔφευγον, which carries the meaning of fleeing. This choice aligns closely with the original Hebrew, maintaining the sense of escape under duress.
The use of ἔφευγον reflects a similar urgency and conveys the same action of fleeing, reinforcing the narrative's dramatic tension.
In plain words — the whole versegenerated
Judges 20:45 tells us that the Benjamites turned and fled into the wilderness to escape their pursuers. Israel cut down 5,000 men on the roads and continued to pursue them, striking down 2,000 more at a place called Gidom. This passage highlights the defeat of the Benjamites and the consequences of the battle.
Frequently Asked Questionsgenerated
The Benjamites fled because they were overwhelmed in battle and faced significant losses, prompting them to escape into the wilderness.
Gidom means 'a cutting down,' reflecting the events that took place there during the pursuit of the Benjamites.
Israel struck down a total of 7,000 men, with 5,000 on the roads and an additional 2,000 at Gidom.
The remaining Benjamites fled to the rock of Rimmon, where 600 men stayed for four months.
Reflection Questionsgenerated
- What can we learn about the consequences of conflict from this passage?
- How does the act of fleeing reflect the desperation of the Benjamites?
- In what ways does this narrative illustrate the themes of loss and survival?
- What does the pursuit by Israel reveal about their determination in this battle?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 20:45 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they turned and fled toward the wilderness, unto the rock of Rimmon,.... Which signifies pomegranate; perhaps it was in the form of one, and may be the same as in 1 Samuel 14:2 where Saul is said
Read John Gill on Judges 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them. The rock of Rimmon.
Read Robert Jamieson on Judges 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey gleaned, i.e. they cut off the remainders in the pursuit, and spared none; a metaphor from those who gather grapes or corn so clearly and fitly, that they leave no relics for those who come after them.
Read Matthew Poole on Judges 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 20:45 And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them.Ver. 45. Unto Gidom.] Or, Unto their occasion, destruction.
Read John Trapp on Judges 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(45) Unto the rock of Rimmon—i.e., of the pomegranate. As the tree is common in Palestine (Numbers 20:25; Deuteronomy 8:8. &c.), the name is naturally common. There was one Rimmon in Zebulon (Joshua 19:13), another in Judah (Joshua 15:32), south of Jerusalem (Zechariah 14:10; and see Joshua 21:25; Nehemiah 11:29). This Rimmon is a steep conical hill of white limestone (Robinson, 1:440), not far from Gibeah, and fifteen miles north of Jerusalem, six miles east of Bethel (“towards the sun-rising”). It is still called Rimmon. They gleaned.—A metaphor from the vintage, like the “trode down” of Judges 20:43. (See Jeremiah 6:9 : “They shall glean the remnant of Israel as a vine.”) Unto Gidom.—A…
Read Charles John Ellicott on Judges 20 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 45. Unto the rock of Rimmon] This was some strong place, but where situated is not known. Here they maintained themselves four months, and it was by these alone that the tribe of Benjamin was preserved from utter extermination. See the following chapter. IT is scarcely possible to imagine any thing more horrid than the indiscriminate and relentless slaughter of both innocent and guilty mentioned in this chapter. The crime of the men of Gibeah was great, but there was no adequate cause for this relentless extermination of a whole tribe. There was neither justice nor judgment in this case; they were on all sides brutal, cruel, and ferocious: and no wonder; there was no king in Israel -…
Read AdamClarke on Judges 20 →
CambridgeThe Cambridge Bible for Schools and Colleges45. the rock of Rimmon] now Rammôn, rises from the plateau due E. of Beth-el, visible from all sides; it lies rather more than 8 m. N.E. of Tell el-Fûl.gleaned of them] For the figure cf. Judges 8:2. unto Gidom] Site unknown; the Versions therefore guess, LXX. cod. A Gilead, Syr Gibeon. With the change of a vowel, we may read until they cut them off (gid‘âm), the word used in Judges 21:6.
Read Cambridge on Judges 20 →
Albert Barnes1798–1870Barnes' Notes on the BibleRimmon - A village named “Rummon”, situated on the summit of a conical chalky hill, still exists, and forms a remarkable object in the landscape, visible in all directions. It lies 15 miles north of Jerusalem.
Read Albert Barnes on Judges 20 →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
Then the Benjamites turned and fled toward the wilderness to the rock of Rimmon, and Israel cut down 5,000 men on the roads. And they overtook them at Gidom and struck down 2,000 more.
They turned and fled toward the wilderness to the rock of Rimmon. They gleaned five thousand men of them in the highways, and followed hard after them to Gidom, and struck two thousand men of them.
Then the Benjamites turned and fled toward the wilderness to the rock of Rimmon, and Israel cut down 5,000 men on the roads. And they overtook them at Gidom and struck down 2,000 more.
The rest turned and ran toward the wilderness, heading toward the cliff of Rimmon. But the Israelites caught five thousand of them on the main roads. They stayed right on their heels all the way to Gidom and struck down two thousand more.
Tyndale line
And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them.
And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men, and followed hard after them unto Gidom, and smote of them two thousand men.
And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and followed hard after them unto Gidom, and smote of them two thousand men.
And they turned and fled towards the wilderness to the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them to Gidom, and slew two thousand men of them.
And they turned and fled to the wildernes vnto the rocke of Rimmon: and the Israelites glayned of them by the way fiue thousand men, and pursued after them vnto Gidom, and slewe two thousand men of them,
Strictly literal
And they turned and fled towards the wilderness to the cliff of Rimmon, and they gleaned of them in the highways five thousand men; and pursued hard after them to Gidom, and slew two thousand men of them.
and they turn and flee toward the wilderness, unto the rock of Rimmon; and they glean of them in the highways five thousand men, and follow after them unto Gidom, and smite of them two thousand men.
and they turn and flee toward the wilderness, to the rock of Rimmon; and they glean five thousand of their men in the highways, and follow after them to Gidom, and strike two thousand [more] of their men.
And they turned and fled toward the wilderness unto the rock of Rimmon; and they gleaned of them in the highways five thousand men; and they pursued hard after them as far as Gid'om, and slew of them two thousand men.
They turned and fled toward the wilderness to the rock of Rimmon. The Israelites killed five thousand more of them along the roads. They kept going after them, following them closely all the way to Gidom, and there they killed two thousand more.
From the Latin
And when they that remained of Benjamin saw this, they fled into the wilderness and made towards the rock that is called Remmon. In that flight, also as they were straggling and going different ways, they slew of them five thousand men. And as they went farther, they still pursued them, and slew also other two thousand.
Simplified
Some of the Benjamites that were left ran towards Pomegranate Rock in the desert, and the Israelites killed another five thousand men on the way. They chased another group of Benjamites as far as Gidom and killed another thousand.
And turning, they went in flight to the rock of Rimmon in the waste land: and on the highways five thousand of them were cut off by the men of Israel, who, pushing on hard after them to Geba, put to death two thousand more.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this passage, with 17 out of 19 words matching. This consistency indicates a shared understanding of the events described, although the Septuagint's word order differs from the Hebrew.
וַיִּפְנ֞וּ וַיָּנֻ֤סוּ הַמִּדְבָּ֙רָה֙ אֶל־ סֶ֣לַע הָֽרִמּ֔וֹן וַיְעֹֽלְלֻ֙הוּ֙ בַּֽמְסִלּ֔וֹת חֲמֵ֥שֶׁת אֲלָפִ֖ים אִ֑ישׁ וַיַּדְבִּ֤יקוּ אַחֲרָיו֙ עַד־ גִּדְעֹ֔ם וַיַּכּ֥וּ מִמֶּ֖נּוּ אַלְפַּ֥יִם אִֽישׁ׃
17 of the 19 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 20:45
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.
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
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
סֶ֫לַע (cela`) refers to a crag or cliff, indicating a strong, rocky formation. It can denote both a literal rock and a figurative stronghold, suggesting security and loftiness. The entries consistently emphasize its meanings related to rugged terrain and fortification, with no significant disagreements noted among the lexicons.
סֶ֫לַע 61 n.m. crag, cliff
base
H5553 סֶ֫לַע crag, cliff
5553 cela` seh'-lah
from an unused root meaning to be lofty; a craggy rock,
literally or figuratively (a fortress):--(ragged) rock,
stone(-ny), strong hold.
סֶ֫לַע (se.la) — rock.
The Rock
Sela (H5554)
סֶ֫לַע (se.la) — crag.
1) crag, cliff, rock
1a) crag, cliff
1b) as stronghold of Jehovah, of security (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…
רִמּוֹן (rimmon) means "pomegranate" and refers to a Syrian deity associated with wind, rain, and storms. It is also the name of a man from Benjamin, the father of Rechab and Baanah, and of several geographical locations in Palestine, including a cliff in Judah and a Levitical city in Zebulun.
רִמּוֹן n.pr.dei, in Aram.
base
רִמּוֹן n.pr.m. in Benj.
base
רִמּוֹן n.pr.loc.
cliff of R.
in S. Judah
in Zebulun
base
H7417a רִמּוֹן n. pr. dei, in Aram. H7417b רִמּוֹן in Benj. H7417c רִמּוֹן . cliff of R.
. in S. Judah
. in Zebulun
7417 Rimmown rim-mone'
or (shorter) Rimmon {rim-mone'}; or Rimmownow (1 Chronicles
6:62 (77)) {rim-mo-no'}; the same as 7416; Rimmon, the name of
a Syrian deity, also of five places in Palestine:--Remmon,
Rimmon. The addition "-methoar" (Josh. 19:13) is ham-mthonar
{ham-meth-o-awr'}; passive participle of 8388 with the
article; the (one) marked off, i.e. which pertains; mistaken
for part of the name.
see HEBREW for 077
see HEBREW for 07416
see HEBREW for 08388
רִמּוֹן (rim.mon) — Rimmon.
§ Rimmon = "pomegranate"
n pr dei
the deity of wind, rain, and storm, worshipped by the Syrians of Damascus
רִמּוֹן (rim.mon) — Rimmon.
A man living at the time of United Monarchy, first mentioned at 2Sa.4.2;
father of: Baanah (H1196), Rechab (H7394)
§ Rimmon = "pomegranate"
a Benjamite of Beeroth, the father of Rechab and Baanah, the murderers of Ishbosheth
רִמּוֹן (rim.mon) — (Rock of) Rimmon.
§ Rimmon = "pomegranate"
the Rock; a cliff or inaccessible natural fastness in which the 600 Benjamites who escaped the slaughter of Gibeah took refuge
רִמּוֹן (rim.mon) — Rimmon.
Rimmon = "pomegranate"
a town in the southern portion of Judah allotted to Simeon
Another name of a.yin (עַ֫יִן "Ain" H5871G)
רִמּוֹן, רִמּוֹנוֹ (rim.mon) — Rimmon.
Rimmon = "pomegranate"
Art | N-proper — Particle · noun properHTd/Npl
Rimmon
Pomegranate. (1.) A man of Beeroth (2 Sam. 4:2), one of the four Gibeonite cities. (See Josh. 9:17.)
(2.) A Syrian idol, mentioned only in 2 Kings 5:18.
(3.) One of the “uttermost cities” of Judah, afterwards given to Simeon (Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the two words are probably to be combined, as forming together the name of one place…
a deity worshipped by the Syrians of Damascus, where there was a temple or house of Rimmon. (2 Kings 5:18) Rimmon is perhaps the abbreviated form of Hadad-rimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate which was his symbol, Hadad-rimmon would then he the sun-god of the late summer, who ripens the pomegranate and other fruits.
exalted; pomegranate
עָלַל (alal) is a Hebrew verb with a range of meanings including to act severely, to glean, and to mock. It can imply maltreatment or abusive behavior, as well as engaging in wicked practices. The word may also refer to inserting or thrusting something in. Notably, it appears in contexts that suggest both negative and neutral actions.
[עָלַל] vb. Po‛ēl, act severely
Pō‛al my pain which is severely dealt out to me
Hithpa.
busy, divert oneself with
Hithpō‛. to practise practices in wickedness (perhaps denom.)
base
[עָלַל] vb. denom. Pō‛. glean
base
[עָלַל] vb. denom. act or play the child;—only Pō‛. Is 3:12
H5953a [עָלַל] Po‛ēl, act severely .my pain which is severely dealt out to me
. . busy, divert oneself with
. to practise practices in wickedness (perhaps denom.)
H5953b עָלַל vb. denom. Pō‛. glean H5953c עָלַל vb. denom. act or play the child H5953d עָלַל insert, thrust in
5953 `alal aw-lal'
a primitive root; to effect thoroughly; specifically, to
glean (also figuratively); by implication (in a bad sense) to
overdo, i.e. maltreat, be saucy to, pain, impose (also
literal):--abuse, affect, X child, defile, do, glean, mock,
practise, thoroughly, work (wonderfully).
עָלַל (a.lal) — to abuse.
1) to act severely, deal with severely, make a fool of someone
1a) (Poel) to act severely
1b) (Poal) to be severely dealt with
1c) (Hithpael) to busy oneself, divert oneself, deal wantonly, deal ruthlessly, abuse (by thrusting through)
1d) (Hithpoel) to practise practices, thrust forth (in wickedness)
עָלַל (a.lal) — to glean.
(Poel) to glean
עָלַל (a.lal) — to mock.
(Poel) to act or play the child
עָלַל (a.lal) — to thrust.
(Poel) to insert, thrust, thrust in, thrust upon
Conj | V-m-ConsecImperf-3mp | Suff — Verb piel sequential imperfect third person masculine plural · suffixHc/Vpw3mp/Sp3ms
מְסִלָּה (mesillah) means 'highway' and refers to a thoroughfare, which can be literal, like a public road, or figurative, such as a path or course. It is derived from the root word for 'to tread' or 'to walk' (H5549). The entries consistently emphasize its meaning related to roads and pathways.
מְסִלָּה n.f. highway
base
H4546 מְסִלָּה highway
4546 mcillah mes-il-law'
from 5549; a thoroughfare (as turnpiked), literally or
figuratively; specifically a viaduct, a staircase:--causeway,
course, highway, path, terrace.
see HEBREW for 05549
מְסִלָּה (me.sil.lah) — highway.
highway, raised way, public road
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
Though during the sway of the Romans over Palestine they made a few substantial roads for their carts and chariots, yet for the most of the time, as today, the Jews had nothing such as we call roads, but only footpaths through which animals walk in single file. These are never cared for, no repairs are made or obstacles removed. This fact brings into striking prominence the figure of repairing a highway for the return Of the captives, or the coming of the great King. On special occasions kings had roads prepared for the progress of their armies, or their own going from place to place. --ED.
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — Noun common · both singular constructHNcbsc
fiv (chamesh; pente).
See NUMBER.
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both plural absoluteHNcbpa
thou'-zand ('eleph; chilioi).
See NUMBER.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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."
דָּבַק, transliterated as dabaq, is a Hebrew verb meaning to cling or cleave. It encompasses a range of actions such as adhering closely, pursuing, and being joined together. The word appears in various forms, including Qal, Pual, Hiphil, and Hophal, indicating different nuances of the action. Notably, it can describe both physical and metaphorical closeness.
דָּבַק, דָּבֵק vb. cling, cleave, keep close
Qal
cling, cleave to
cling, cleave to
Pu. of crocodile’s scales, they are joined together
Hiph.
cause to cling or cleave to
pursue closely
overtake
Hoph. and my tongue is made to cleave (to) my gums
base
H1692 דָּבַק, דָּבֵק cling, cleave, keep close
1692 dabaq daw-bak'
a primitive root; properly, to impinge, i.e. cling or adhere;
figuratively, to catch by pursuit:--abide fast, cleave (fast
together), follow close (hard after), be joined (together),
keep (fast), overtake, pursue hard, stick, take.
דָּבַק (da.vaq) — to cleave.
1) to cling, stick, stay close, cleave, keep close, stick to, stick with, follow closely, join to, overtake, catch
1a) (Qal)
1a1) to cling, cleave to
1a2) to stay with
1b) (Pual) to be joined together
1c) (Hiphil)
1c1) to cause to cleave to
1c2) to pursue closely
1c3) to overtake
1d) (Hophal) to be made to cleave
Aramaic equivalent: de.vaq (דְּבֵק "to cleave" H1693)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc/Sp3ms — SuffixHAcmpc/Sp3ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
גִּדְעֹם (gid'om) refers to a location in Palestine, specifically a place where the Israelites stopped pursuing the Benjamites, situated between Gibeah and the cliffs of Rimmon. The name suggests a meaning related to 'cutting down.' It appears in Judges 20:45.
גִּדְעֹם n.pr.loc. marking limit of pursuit of Benjamites by rest of Israel Ju 20:45.
done
H1440 גִּדְעֹם
1440 Gid`om ghid-ohm'
from 1438; a cutting (i.e. desolation); Gidom, a place in
Palestine:--Gidom.
see HEBREW for 01438
גִּדְעֹם (gid.om) — Gidom.
§ Gidom = "a cutting down"
the place where the Israelites ceased pursuing Benjamin, apparently situated between Gibeah and the cliffs of Rimmon
N-proper — Noun properHNpl
gi'-dom (gidh`om): The limit eastward, from Gibeah toward the wilderness, of the pursuit of Benjamin by Israel (Jud 20:45). No name suggesting this has yet been recovered. It is not mentioned elsewhere.
(desolation), a place named only in (Judges 20:45) It would appear to have been situated between Gibeah (Tuliel-el-Ful) and the cliff Rimmon.
→ Limit of pursuit after battle of Gibeah Jud 20:45
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HNcbda — Noun common · both dual absoluteHNcbda
thou'-zand ('eleph; chilioi).
See NUMBER.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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."
