Judges 3:11 — Word Study
WLCוַתִּשְׁקֹ֥ט הָאָ֖רֶץ אַרְבָּעִ֣ים שָׁנָ֑ה וַיָּ֖מָת עָתְנִיאֵ֥ל בֶּן־ קְנַֽז׃ פ
BSASo the landʼerets [country, territory] had restshâqaṭ▸ [peace, quietness] for fortyʼarbâʻîym [a significant period of time] yearsshâneh [a period of time] until OthnielʻOthnîyʼêl [lion of God] sonbên [descendant] of KenazQᵉnaz [hunter] diedmûwth▸ [passed away, to cease living]
| Greek | English | Parsing |
|---|---|---|
| וַתִּשְׁקֹ֥ט | and it was at peace | Verb, Qal, sequential imperfect third person feminine singular |
| הָאָ֖רֶץ | the land | Particle, noun common feminine singular absolute |
| אַרְבָּעִ֣ים | forty | Noun common, masculine plural absolute |
| שָׁנָ֑ה | year[s] | Noun common, feminine singular absolute |
| וַיָּ֖מָת | and he died | Verb, Qal, sequential imperfect third person masculine singular |
| עָתְנִיאֵ֥ל | Othniel | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| קְנַֽז׃ פ | Kenaz | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the land had rest for forty years, until Othniel son of Kenaz died. |
| KJV | And the land had rest forty years. And Othniel the son of Kenaz died. |
| ASV | And the land had rest forty years. And Othniel the son of Kenaz died. |
| YLT | and the land resteth forty years. And Othniel son of Kenaz dieth, |
| WEB | The land had rest forty years, then Othniel the son of Kenaz died. |
| BBE | Then for forty years the land had peace, till the death of Othniel, the son of Kenaz. |
Translations agree on the key terms in this verse, indicating a shared understanding of the peace experienced during Othniel's leadership.
The sentence is structured around a main clause with additional phrases that provide context and detail about the duration of peace and the eventual change.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁקַט
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 3:11
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 Period of Othniel's Judgeshipgenerated
Judges 3:11 describes a time when Israel was at peace for forty years under the leadership of Othniel, the first judge of Israel. This peace was a result of God's deliverance through Othniel, who had previously defeated their oppressor. The narrative highlights the cycle of sin and deliverance that characterizes the Book of Judges, where Israel experiences rest until the next cycle of disobedience begins.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 3:30 | So Moab was subdued under the hand of Israel that day, and the land had rest for eighty years. |
| 2 | Judges 5:31 | So may all your enemies perish, O LORD! But may those who love You shine like the sun at its brightest.” And the land had rest for forty years. |
| 3 | Judges 8:28 | In this way Midian was subdued before the Israelites and did not raise its head again. So the land had rest for forty years in the days of Gideon, |
| 4 | Joshua 11:23 | So Joshua took the entire land, in keeping with all that the LORD had spoken to Moses. And Joshua gave it as an inheritance to Israel according to the allotments to their tribes. Then the land had rest from war. |
| 5 | Esther 9:22 | as the days on which the Jews gained rest from their enemies and the month in which their sorrow turned to joy and their mourning into a holiday. He wrote that these were to be days of feasting and joy, of sending gifts to one another and to the poor. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שָׁקַט, va.tish.Kotgenerated
The verb שָׁקַט (shaqat) means to be quiet or at peace. It indicates a state of tranquility and inactivity, suggesting that the land was undisturbed during this period. The parsing as a sequential imperfect third person feminine singular verb indicates that this state of peace was ongoing and significant.
This word conveys a sense of calmness, akin to the stillness after a storm, as noted in Psalm 107:30. The usage here emphasizes the stability of the land under Othniel's judgeship, marking a notable time in Israel's history.
How Translations Differ — measured against the Berean Standard Biblegenerated
The study uses the Berean Standard Bible (BSB) as the base for comparison.
Sentence Structuregenerated
The main verb שָׁקַט governs the entire verse, indicating the state of the land. The structure includes a noun phrase for the subject הָאָ֖רֶץ (the land) and adverbial phrases indicating duration and condition, leading to the conclusion with the verb יָּ֖מָת (he died).
The sentence flows to show the relationship between the land's peace and Othniel's death, emphasizing the cause and effect in this historical narrative.
Septuagint Backgroundgenerated
The Septuagint translates שָׁקַט as ἡσύξασεν, which means 'to be quiet' or 'to rest.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the theme of peace.
The Greek rendering retains the sense of tranquility found in the Hebrew, reinforcing the notion of a significant period of rest for the land.
In plain words — the whole versegenerated
Judges 3:11 tells us that the land of Israel had peace for forty years while Othniel was the judge. This peace lasted until Othniel, the son of Kenaz, died. It highlights a significant time of stability for the Israelites.
Frequently Asked Questionsgenerated
It indicates a time of peace and stability in Israel, free from oppression or conflict.
Othniel was the first judge of Israel, known for delivering the Israelites from their enemies.
The number forty often represents a significant period of time in the Bible, symbolizing testing or a generation.
The narrative indicates that after Othniel's death, the Israelites would once again turn to evil, leading to further oppression.
Reflection Questionsgenerated
- What can we learn from the peace experienced during Othniel's judgeship?
- How does the cycle of peace and conflict in Judges reflect our own lives?
- In what ways can we seek peace in our communities today?
- What does Othniel's leadership teach us about the qualities of a good leader?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 3:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the land had rest forty years,.... As it should seem from the time of this deliverance; though, according to Ben Gersom and Abarbinel, the eight years' servitude are to be included in them; and
Read John Gill on Judges 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the land had rest forty years. And Othniel the son of Kenaz died. Othniel ... died. 'How powerful the influence of one good man is, in church or state, is best found in his loss' (Dr. Hall).
Read Robert Jamieson on Judges 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe land had rest; either, first, It rested about forty years, or the greatest part of forty years; it being most frequent in Scripture to use numbers in such a latitude. Thus the Israelites are said to bear their iniquities forty years in the wilderness, , when there wanted near two years of that number; and to dwell in Egypt four hundred and thirty years, when there wanted many years of that number. Thus Joseph’ s kindred, sent for and called by him into Egypt, are numbered seventy-five souls, , although they were but seventy, as is affirmed, . So here the land is said to rest forty years, although they were in servitude eight of those years, . And in like manner the land is said to have…
Read Matthew Poole on Judges 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 3:11 And the land had rest forty years. And Othniel the son of Kenaz died.Ver. 11. And the land had rest forty years,] sc., From the death of Joshua to the death of Othniel, and the eight years of servitude under the Syrians being taken in, as it may be gathered from 1 Kings 6:1.
Read John Trapp on Judges 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The land had rest forty years.—Rabbi Tanchum interprets this to mean, “till forty years after the death of Joshua.” For the very difficult chronology of this period, see the Introduction. Many questions have been raised, such as—Do the forty years include or exclude the period of servitude? Is forty meant to be an exact or a general number? Are the various periods of rest and servitude continuous and successive, or do they refer to different parts of the Holy Land, and do they synchronise? Perhaps no final answer to these questions is as yet possible, and no less than fifty schemes of the chronology of the period of the judges have been attempted, which fact alone proves how…
Read Charles John Ellicott on Judges 3 →CambridgeThe Cambridge Bible for Schools and Colleges11. And the land had rest forty years] A formula of the editor, to whom the chronological scheme of the Book is due; cf. Judges 3:30, Judges 5:31, Judges 8:28; and Joshua 11:23; Joshua 14:15.
Read Cambridge on Judges 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThe land - means here, as in Judges 1:2, not the whole land of Canaan, but the part concerned, probably the land of the tribe of Judah.
Read Albert Barnes on Judges 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Forty years — This long period of peace and independence was necessary to the development of the nation.
Read Daniel Denison Whedon on Judges 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So the land had rest for forty years, until Othniel son of Kenaz died.
The land had rest forty years, then Othniel the son of Kenaz died.
So the land had rest for forty years, until Othniel son of Kenaz died.
The land had rest for forty years; then Othniel son of Kenaz died.
Tyndale line
And the land had rest forty years. And Othniel the son of Kenaz died.
And the land had rest forty years. And Othniel the son of Kenaz died.
And the land had rest forty years. And Othniel the son of Kenaz died.
And the land had rest forty years: and Othniel the son of Kenaz died.
So the lande had rest fourtie yeeres, and Othniel the sonne of Kenaz dyed.
Strictly literal
And the land had rest forty years; and Othniel the son of Kenaz died.
and the land resteth forty years. And Othniel son of Kenaz dieth,
and the land rests forty years. And Othniel son of Kenaz dies,
And the land had rest forty years; and then died 'Othniel the son of Kenaz.
The land had peace for forty years. Then Othniel son of Kenaz died.
From the Latin
And the land rested forty years, and Othoniel the son of Cenez died.
Simplified
As a result, the country was a peace for forty years until Othniel, son of Kenaz, died.
Then for forty years the land had peace, till the death of Othniel, the son of Kenaz.
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
Both the Masoretic Text and the Septuagint agree on the wording of Judges 3:11, with all words matching in the Hebrew text. This consistency indicates a strong preservation of the original narrative across these texts.
וַתִּשְׁקֹ֥ט הָאָ֖רֶץ אַרְבָּעִ֣ים שָׁנָ֑ה וַיָּ֖מָת עָתְנִיאֵ֥ל בֶּן־ קְנַֽז׃ פ
8 of the 8 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 3:11
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.
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
אַרְבָּעִים (arba`iym) simply means 'forty' in Hebrew. It is a multiple of the number 702 and is consistently defined across various lexicons. There are no significant disagreements among the entries regarding its meaning.
אַרְבָּעִים a forty
base
H705 אַרְבָּעִים a forty
705 'arba`iym ar-baw-eem'
multiple of 702; forty:---forty.
see HEBREW for 0702
אַרְבָּעִים (ar.ba.im) — forty.
forty
Adj — Noun common · masculine plural absoluteHNcmpa
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular absoluteHNcfsa
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עָתְנִיאֵל (Othniy'el) refers to a biblical figure known as the first judge of Israel, described as the son of Kenaz and a hero in Israelite history. The name is derived from elements meaning 'force of God.' He is first mentioned in Joshua 15:17, where he is noted for delivering the Israelites from oppression.
עָתְנִיאֵל n.pr.m. son of Ḳenaz, a hero in Isr.
base
H6274 עָתְנִיאֵל
6274 `Othniy'el oth-nee-ale'
from the same as 6273 and 410; force of God; Othniel, an
Israelite:--Othniel.
see HEBREW for 06273
see HEBREW for 0410
עׇתְנִיאֵל (ot.ni.el) — Othniel.
A Judge living before Israel's Monarchy, first mentioned at Jos.15.17;
son of: Kenaz (H7073I);
brother of: Seraiah (H8304J); married to Achsah (H5915);
father of: Hathath (H2867) and Meonothai (H4587)(?)
§ Othniel = "lion of God"
son of Kenaz, younger brother of Caleb, and husband of Achsah the daughter of Caleb and his own niece; first judge of Israel, who after the death of Joshua, delivered the Israelites from the oppression of Chushanrishathaim
N-proper — Noun proper masculineHNpm
oth'-ni-el (`othni'el): A hero in Israel, son of Kenaz, Caleb's younger brother. He conquered Kiriath-sepher, later known as Debir, in the territory of Judah in the days of Joshua, and was given the daughter of Caleb, Achsah, to wife as a reward (Jos 15:17, parallel found in Jud 1:13). He later smote Cushan-rishathaim, king of Mesopotamia, whom the children of Israel had served 8 years, and thus not only saved the Israelites, but by reviving national sentiment among them (compare Ant, V, iv, 3), and reestablishing government, became the first of those hero-rulers known as "judges." The effects of his victory lasted an entire generation (40 years, Jud 3:9-11). He had a son named Hathath (
Othniel
Lion of God, the first of the judges. His wife Achsah was the daughter of Caleb (Josh. 15:16, 17; Judg. 1:13). He gained her hand as a reward for his bravery in leading a successful expedition against Debir (q.v.). Some thirty years after the death of Joshua, the Israelites fell under the subjection of Chushan-rishathaim (q.v.), the king of Mesopotamia. He oppressed them for full eight years, when they “cried” unto Jehovah, and Othniel was raised up to be their deliverer. He was the younger brother of Caleb (Judg. 3:8, 9-11). He is the only judge mentioned connected with the tribe of Judah. Under him the land had rest forty years.
(lion of God), son of Kenaz and younger brother of Caleb. (Joshua 15:17; Judges 1:13; 3:9; 1 Chronicles 4:13) (B.C. 1460.) The first mention of Othniel is on occasion of the taking of Kirjath-sepher, or Debir as it was afterward called. Caleb promised to give his daughter Achsah to whosoever should assault and take the city. Othniel won the prize. The next mention of him is in (Judges 3:9) where he appears as the first judge of Israel after the death of Joshua, and the deliverer of his countrymen from the oppression of Chushahrishathaim (Judges 3:8-9)
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
קְנַז (Qnaz) refers to a name meaning 'hunter.' It denotes a man from Edom, specifically the son of Eliphaz and father of Othniel, as well as a brother of Caleb. The entries indicate that Kenaz appears in various contexts, including genealogies in Genesis and Numbers, and is associated with the Edomite dukes.
קְנַז n.pr.m. in Edom: son of Eliphaz, and father of Othniel
base
H7073 קְנַז in Edom: son of Eliphaz, and father of Othniel
7073 Qnaz ken-az'
probably from an unused root meaning to hunt; hunter; Kenaz,
the name of an Edomite and of two Israelites:--Kenaz.
קְנַז (qe.naz) — Kenaz.
A man of the Edomites living at the time of the Patriarchs, first mentioned at Gen.36.11;
son of: Eliphaz (H0464);
brother of: Teman (H8487), Omar (H0201), Zepho (H6825), Gatam (H1609), Amalek (H6002H) and Korah (H7141H)
§ Kenaz = "hunter"
1) son of Eliphaz and grandson of Esau; one of the dukes of Edom
2) a brother of Caleb and father of Othniel
קְנַז (qe.naz) — Kenaz.
A man living at the time of the Patriarchs, first mentioned at Gen.36.42
§ Kenaz = "hunter"
1) son of Eliphaz and grandson of Esau; one of the dukes of Edom
2) a brother of Caleb and father of Othniel
קְנַז (qe.naz) — Kenaz.
A man living at the time of Egypt and Wilderness, first mentioned at Num.32.12;
son of: Jephunneh (H3312);
brother of: Caleb (H3612);
father of: Othniel (H6274) and Seraiah (H8304J); also called Kenizzite at Num.32.12; 1x,14;
N-proper — Noun proper masculineHNpm
Kenaz
Hunter. (1.) One of the sons of Eliphaz, the son of Esau. He became the chief of an Edomitish tribe (Gen. 36:11, 15, 42).
(2.) Caleb’s younger brother, and father of Othniel (Josh. 15:17), whose family was of importance in Israel down to the time of David (1 Chr. 27:15). Some think that Othniel (Judg. 1:13), and not Kenaz, was Caleb’s brother.
(3.) Caleb’s grandson (1 Chr. 4:15).
(hunting). Son of Eliphaz the son of Esau. He was one of the dukes of Edom. (Genesis 36:15,42; 1 Chronicles 1:53) One of the same family, a grandson of Caleb, according to (1 Chronicles 4:15) (where see margin).
this purchase; this lamentation