Judges 21:1 — Word Study
WLCוְאִ֣ישׁ יִשְׂרָאֵ֔ל נִשְׁבַּ֥ע בַּמִּצְפָּ֖ה לֵאמֹ֑ר אִ֣ישׁ מִמֶּ֔נּוּ לֹא־ יִתֵּ֥ן בִּתּ֛וֹ לְבִנְיָמִ֖ן לְאִשָּֽׁה׃
BSANow the menʼîysh [individuals, males] of IsraelYisrâʼêl [the descendants of Jacob] had sworn an oathshâbaʻ■ [made a promise, vowed, a solemn promise] at MizpahMitspâh [a place of watchfulness] ◂sayingʼâmar Not oneʼîysh of usmin [none, no one] will give his daughterbath [provide, offer, female child, woman] in marriagenâthan▸ [to be a wife] to a BenjamiteBinyâmîyn [a member of the tribe of Benjamin, son of the right hand]
| Greek | English | Parsing |
|---|---|---|
| וְאִ֣ישׁ | and [the] man of | Conjunction, noun common masculine singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| נִשְׁבַּ֥ע | he had sworn | Verb, Niphal, perfect third person masculine singular |
| בַּמִּצְפָּ֖ה | at Mizpah | Preposition, noun proper |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| אִ֣ישׁ | anyone | Noun common, masculine singular absolute |
| מִמֶּ֔נּוּ | of us | Preposition, suffix |
| לֹא־ | not | Particle |
| יִתֵּ֥ן | he will give | Verb, Qal, imperfect third person masculine singular |
| בִּתּ֛וֹ | daughter his | Noun common feminine singular construct, suffix |
| לְבִנְיָמִ֖ן | to Benjamin | Preposition, noun proper masculine |
| לְאִשָּֽׁה׃ | to a wife | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the men of Israel had sworn an oath at Mizpah, saying, “Not one of us will give his daughter in marriage to a Benjamite.” |
| KJV | Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife. |
| ASV | Now the men of Israel had sworn in Mizpah, saying, There shall not any of us give his daughter unto Benjamin to wife. |
| YLT | And the men of Israel have sworn in Mizpeh, saying, 'None of us doth give his daughter to Benjamin for a wife.' |
| WEB | Now the men of Israel had sworn in Mizpah, saying, “None of us will give his daughter to Benjamin as a wife.” |
| BBE | Now the men of Israel had taken an oath in Mizpah, saying, Not one of us will give his daughter as a wife to Benjamin. |
The translations agree on the vow made by the men of Israel, emphasizing the seriousness of their commitment.
The structure is straightforward, with a main clause followed by a phrase detailing the content of the vow.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַע
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 21:1
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 Oath of the Men of Israelgenerated
Judges 21:1 describes a pivotal moment for the men of Israel as they gather at Mizpah and make a collective vow. This oath reflects their commitment to uphold their values and protect their daughters from intermarriage with the tribe of Benjamin. The surrounding chapters highlight the tensions and conflicts within Israel, as they navigate the consequences of previous actions and seek to restore order. Their decision is rooted in a desire to maintain the integrity of their community, as seen in their lamentations in subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 20:1–8 | Then all the Israelites from Dan to Beersheba and from the land of Gilead came out, and the congregation assembled as one man before the LORD at Mizpah. |
| 2 | Jeremiah 4:2 | and if you can swear, ‘As surely as the LORD lives,’ in truth, in justice, and in righteousness, then the nations will be blessed by Him, and in Him they will glory.” |
| 3 | Judges 21:5 | The Israelites asked, “Who among all the tribes of Israel did not come to the assembly before the LORD?” For they had taken a solemn oath that anyone who failed to come up before the LORD at Mizpah would surely be put to death. |
| 4 | Judges 11:30–31 | Jephthah made this vow to the LORD: “If indeed You will deliver the Ammonites into my hand, |
| 5 | 1 Samuel 14:24–28 | Now the men of Israel were in distress that day, for Saul had placed the troops under an oath, saying, “Cursed is the man who eats any food before evening, before I have taken vengeance on my enemies.” So none of the troops tasted any food. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נִשְׁבַּ֥ע, nish.Ba'generated
The Hebrew verb שָׁבַע (shaba`) means 'to swear' or 'to take an oath.' It is used in contexts where a serious promise is made, often invoking God as a witness. The form here, נִשְׁבַּ֥ע, is in the Niphal stem, indicating a reflexive action — the men are swearing an oath upon themselves.
This construction emphasizes the solemnity of their vow, suggesting that they are binding themselves to this commitment. The act of swearing an oath carries significant weight in Hebrew culture, reflecting a deep sense of responsibility and accountability.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of the key actions in this verse, particularly the vow made by the men of Israel.
Sentence Structuregenerated
The finite verb נִשְׁבַּ֥ע, he had sworn, serves as the main action of the sentence, with a series of phrases providing context. The structure reflects a straightforward narrative style, typical of Hebrew prose.
The sentence begins with the subject, וְאִ֣ישׁ (and the man of), followed by the oath's location, בַּמִּצְפָּ֖ה (at Mizpah), and concludes with the content of the vow. This order emphasizes the collective identity of the men of Israel and the setting of their commitment.
Septuagint Backgroundgenerated
The Septuagint translates נִשְׁבַּ֥ע as ὤμοσαν (ōmosan), meaning 'they swore.' This choice maintains the solemnity of the original Hebrew, emphasizing the gravity of the oath taken.
The use of the verb in the Septuagint aligns with the Hebrew context, indicating a serious commitment made by the men of Israel, reflecting their collective resolve.
In plain words — the whole versegenerated
Judges 21:1 tells us that the men of Israel gathered at Mizpah and made a serious vow not to give their daughters to the men of Benjamin. This moment highlights their commitment to their community's values and the seriousness of their promise.
Frequently Asked Questionsgenerated
The oath represented their commitment to protect their daughters and uphold their community's integrity, reflecting their values in a time of moral crisis.
They gathered at Mizpah to confront the consequences of previous conflicts and to make a united decision regarding their relationships with the tribe of Benjamin.
Mizpah means 'watchtower,' indicating a place of observation and vigilance, which is fitting for the serious discussions taking place among the men of Israel.
The vow underscores the importance of family and community integrity in ancient Israel, where oaths were taken seriously and held significant weight in societal interactions.
Reflection Questionsgenerated
- What commitments have I made that reflect my values and beliefs?
- How can I support my community in making decisions that uphold our shared values?
- In what ways can I ensure that my actions align with my promises?
- What lessons can I learn from the men of Israel about the importance of collective decision-making?
The early church on this verse — how the Fathers read it
Early interpretations, such as from Ambrose of Milan, reflect on the moral implications of the events surrounding this oath, emphasizing the seriousness of the vow made by the men of Israel.
What regard for virtue our forefathers had to avenge by a war the wrongs of one woman which had been brought on her by her violation at the hands of profligate men! No, when the people were conquered,Early Church Fathers on Judges 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 21:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow the men of Israel had sworn in Mizpeh,.... Where they were there convened, before the war began; after they had heard the account the Levite gave of the affair, which brought them thither; and
Read John Gill on Judges 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife. No JFB commentary on this verse.
Read Robert Jamieson on Judges 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJUDGES CHAPTER 21 The people bewail the desolation of Benjamin, . The inhabitants of Jabesh-gilead, for not coming up to this battle, are all destroyed, excepting four hundred damsels, whom the Israelites bestow for wives on the remaining Benjamites, . They advise the rest to seize on the dancing maidens at the feast in Shiloh; and to carry away as many as they had need of . The answer wherewith they should pacify their relations, . The men of Israel had sworn; in the beginning of this war, after the whole tribe had espoused the quarrel of the men of Gibeah, ,14. They do not (as some suppose) here swear the utter extirpation of the tribe, which fell out beyond their expectation, ,6, but…
Read Matthew Poole on Judges 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 21:1 Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.Ver. 1. Now the men of Israel had sworn.] Rashly and uncharitably, out of rage rather than right zeal The fiery spirited man hath mettle in him, but base and reprobate, that never received the image and impress of God’ s Spirit. Men must swear in judgment; and as Minerva is said to put a golden bridle upon Pegasus, that he should not fly too fast, in like sort our Minerva, that is, our Christian discretion, must put a golden bridle on our earnest zeal, lest it make us follow too fast.
Read John Trapp on Judges 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Had sworn.—The circumstance has not been mentioned in the account of the proceedings at Mizpeh. It is clear from the sequel (Judges 21:18) that the oath was not only an oath but “a vow under a curse,” as in Acts 23:14.
Read Charles John Ellicott on Judges 21 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXI The Israelites mourn because of the desolation of Benjamin, and consult the Lord, 1-4. They inquire who of Israel had not come to this war, as they had vowed that those who would not make this a common cause should be put to death, 5, 6. They consult how they shall procure wives for the six hundred men who had fled to the rock Rimmon, 7. Finding that the men of Jabesh-gilead had not come to the war, they send twelve thousand men against them, smite them, and bring off four hundred virgins, which they give for wives to those who had taken refuge in Rimmon, 8-14. To provide for the two hundred which remained, they propose to carry off two hundred virgins of the daughters of…
Read AdamClarke on Judges 21 →CambridgeThe Cambridge Bible for Schools and Colleges1. had sworn in Mizpah] Probably, like Jephthah’s vow (Judges 11:30 n.), a religious oath made at the sanctuary (Judges 20:1). This solemn oath, which could neither be broken nor withdrawn, is an essential feature of both narratives (Judges 21:18; Judges 21:22 A; 7 B); it created the problem for which some solution had to be found.
Read Cambridge on Judges 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE REMNANT OF , Judges 21:1-25. 1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings
Read Daniel Denison Whedon on Judges 21 →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
Now the men of Israel had sworn an oath at Mizpah, saying, “Not one of us will give his daughter in marriage to a Benjamite.”
Now the men of Israel had sworn in Mizpah, saying, “None of us will give his daughter to Benjamin as a wife.”
Now the men of Israel had sworn an oath at Mizpah, saying, “Not one of us will give his daughter in marriage to a Benjamite.”
The Israelites had taken an oath in Mizpah, saying, “Not one of us will allow his daughter to marry a Benjaminite.”
Tyndale line
Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.
Now the men of Israel had sworn in Mizpah, saying, There shall not any of us give his daughter unto Benjamin to wife.
Now the men of Israel had sworn in Mizpah, saying, There shall not any of us give his daughter unto Benjamin to wife.
Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter to Benjamin for a wife.
Moreouer, the men of Israel sware in Mizpeh, saying, None of vs shall giue his daughter vnto the Beniamites to wyfe.
Strictly literal
Now the men of Israel had sworn in Mizpah, saying, There shall not any of us give his daughter to the Benjaminites as wife.
And the men of Israel have sworn in Mizpeh, saying, 'None of us doth give his daughter to Benjamin for a wife.'
And the men of Israel have sworn in Mizpeh, saying, “None of us gives his daughter to Benjamin for a wife.”
Now the men of Israel had sworn in Mizpah, saying, Not any of us shall give his daughter unto Benjamin for wife.
Now the men of Israel had made a promise at Mizpah, “None of us will give his daughter to marry a Benjamite.”
From the Latin
Now the children of Israel had also sworn in Maspha, saying: None of us shall give of his daughters to the children of Benjamin to wife.
Simplified
The men of Israel had sworn an oath at Mizpah, “None of us will allow our daughters to marry a Benjamite.”
Now the men of Israel had taken an oath in Mizpah, saying, Not one of us will give his daughter as a wife to Benjamin.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all words matching in the Hebrew and Greek versions. This indicates a consistent transmission of the text across these traditions, preserving the original meaning of the oath taken by the men of Israel.
וְאִ֣ישׁ יִשְׂרָאֵ֔ל נִשְׁבַּ֥ע בַּמִּצְפָּ֖ה לֵאמֹ֑ר אִ֣ישׁ מִמֶּ֔נּוּ לֹא־ יִתֵּ֥ן בִּתּ֛וֹ לְבִנְיָמִ֖ן לְאִשָּֽׁה׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 21:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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.
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
מִצְפָּה (Mitspah) refers to a feminine noun meaning 'watchtower' or 'outlook-point.' It denotes two locations in Palestine, one in Gilead north of Jabbok associated with Laban's cairn, and another near Mount Hermon. There is some variation in spelling and interpretation, particularly regarding its connection to other locations like Ramoth.
מִצְפָּה 38 n.pr.loc. (prop. outlook-point or -height)
in Gilead, expl. as name given to Laban’s cairn, N. of Jabbok
prob. S. of Jabbok
near Hermon
of sacred place in Benj.
base
H4709 מִצְפָּה (prop. outlook-point or -height) . in Gilead, expl. as name given to Laban’s cairn, N. of Jabbok
. prob. S. of Jabbok
. near Hermon
. of sacred place in Benj.
4709 Mitspah mits-paw'
feminine of 4708; Mitspah, the name of two places in
Palestine:--Mitspah. (This seems rather to be only an
orthographic variation of 4708 when "in pause".)
see HEBREW for 04708
see HEBREW for 04708
מִצְפָּה (mits.pah) — Mizpah.
§ Mizpah = "watchtower"
a place in Gilead south of Jabbok
מִצְפָּה (mits.pah) — Mizpah.
Mizpah = "watchtower"
a place in Gilead north of Jabbok and location of Laban's cairn
Another spelling of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)
מִצְפָּה (mits.pah) — Mizpah.
§ Mizpah = "watchtower"
a place near Mount Hermon
Prep | N-proper — Preposition · noun properHRd/Npl
Mizpah
Or Miz’peh, watch-tower; the look-out. (1.) A place in Gilead, so named by Laban, who overtook Jacob at this spot (Gen. 31:49) on his return to Palestine from Padan-aram. Here Jacob and Laban set up their memorial cairn of stones. It is the same as Ramath-mizpeh (Josh. 13:26).
(2.) A town in Gilead, where Jephthah resided, and where he assumed the command of the Israelites in a time of national danger. Here he made his rash vow; and here his daughter submitted to her mysterious fate (Judg. 10:17; 11:11, 34). It may be the same as Ramoth-Gilead (Josh. 20:8), but it is more likely that it is identical with the foregoing, the Mizpeh of
and Miz’peh (a watch-tower), the name of several places in Palestine. The earliest of all, in order of the narrative, is the heap of stones piled up by Jacob and Laban, (Genesis 31:48) on Mount Gilead, ver. (Genesis 31:25) to serve both as a witness to the covenant then entered into and as a landmark of the boundary between them. ver. (Genesis 31:52) On this natural watch-tower did the children of Israel assemble for the choice of a leader to resist the children of Ammon. (Judges 10:17) There the fatal meeting took place between Jephthah and his daughter on his return from the war. ch. (Judges 11:34) It seems most…
Mizpeh, a watch-tower; speculation
1. A city allotted to the tribe of Benjamin Jos 18:26
The Israelites assemble at Jud 20:1-3
And decree the penalty to be visited upon the Benjamites for their maltreatment of the Levite's concubine Jud 20:10
Assembled by Samuel so that he could reprove them for their idolatry 1Sa 7:5
They crown Saul king of Israel at 1Sa 10:17-25
A judgment seat of Samuel 1Sa 7:16
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
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
Prep | Suff — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word בִּנְיָמִין (i.e., *Binyamiyn*) means 'son of the right hand.' It refers primarily to Benjamin, the youngest son of Jacob and Rachel, as well as to the tribe descended from him. The entries also mention a son of Bilhan and several individuals from the time of Ezra. Notably, the name is associated with various contexts in the Old Testament.
בִּנְיָמִין n.pr.m. 166 (son of (the) right hand)—
youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
son of Bilhan and great-grandson of Benjamin
a Jew of Ezra's time
base
H1144 בִּנְיָמִין . youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
. son of Bilhan and great-grandson of Benjamin
. a Jew of Ezra's time
1144 Binyamiyn bin-yaw-mene'
from 1121 and 3225; son of (the) right hand; Binjamin,
youngest son of Jacob; also the tribe descended from him, and
its territory:--Benjamin.
see HEBREW for 01121
see HEBREW for 03225
בִּנְיָמִין (bin.ya.min) — Benjamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
father of: Bela (H1106A), Becher (H1071), Ashbel (H0788), Gera (H1617), Naaman (H5283), Ehi (H0278), Rosh (H7220), Muppim (H4649), Huppim (H2650H), Ard (H0714), Ahiram (H0297) and Jediael (H3043); also called Jamin at 1Sa.9.1,4; 22.7; 1x
§ Benjamin = "son of the right hand"
1) Jacob's and Rachel's youngest son, Joseph's full brother
2) son of Bilhan, great-grandson of Benjamin
3) a Benjamite, one of the sons of Harim, in the time of Ezra who had taken a strange wife
Prep | N-proper — Preposition · noun proper masculineHR/Npm
ben'-ja-min (binyamin, or binyamin; Beniaein, Beniamin):
1. The Patriarch:
The youngest of Jacob's sons. His mother Rachel died in giving him birth. As she felt death approaching she called him Benoni, "son of my sorrow." Fearing, probably, that this might bode evil for the child--for names have always preserved a peculiar significance in the East--Jacob called him Benjamin, "son of the fight hand" (Ge 35:17 ff). He alone of Jacob's sons was born in Palestine, between Bethel and Ephrath. Later in the chapter, in the general enumeration of the children born in Paddan-ar am, the writer fails to except Benjamin (Ge 35:24). Joseph was his full brother. In the history where Benjamin appears as an object of solicitude to his father and brothers, we must not forget that he was already a…
Benjamin
Son of my right hand. (1.) The younger son of Jacob by Rachel (Gen. 35:18). His birth took place at Ephrath, on the road between Bethel and Bethlehem, at a short distance from the latter place. His mother died in giving him birth, and with her last breath named him Ben-oni, son of my pain, a name which was changed by his father into Benjamin. His posterity are called Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21).
The tribe of Benjamin at the Exodus was the smallest but one (Num. 1:36, 37; Ps. 68:27). During the march its place was along with Manasseh…
(son of the right hand, fortunate). The youngest of the children of Jacob. His birth took place on the road between Bethel and Bethlehem, near the latter, B.C. 1729. His mother, Rachel, died in the act of giving him birth, naming him with her last breath Ben-oni (son of my sorrow). This was by Jacob changed into Benjamin. (Genesis 35:16,18) Until the journeys of Jacob’s sons and Jacob himself into Egypt we hear nothing of Benjamin. Nothing personal is known of him. Henceforward the history of Benjamin is the history of the tribe. A man of the tribe of Benjamin, son of bilhan, and the head of a family of warriors. (1 Chronicles 7:10) One of the "sons of Harim," an Israelite in the time of Ezra who had married a foreign wife. (Ezra…
The youngest son of Jacob and Rachel, Ge 35:16-18. Rachel died immediately after he was born, and with her last breath named him Ben-oni, the son of my sorrow; but Jacob called him Benjamin, son of my right hand. He was a great comfort to his father, who saw in him the beloved wife he had buried, and Joseph whose loss he mourned. He could hardly be persuaded to let him go with his brethren to Egypt, Ge 42:38. The tribe of Benjamin was small at first and was almost exterminated in the days of the Judges, Jud 20:1-48, but afterwards greatly increased, 2Ch 14:8 17:17. It was valiant, Ge 49:27, and "beloved of the Lord,"…
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]