Judges 3:8 — Word Study
WLCוַיִּֽחַר־ אַ֤ף יְהוָה֙ בְּיִשְׂרָאֵ֔ל וַֽיִּמְכְּרֵ֗ם בְּיַד֙ כּוּשַׁ֣ן רִשְׁעָתַ֔יִם מֶ֖לֶךְ אֲרַ֣ם נַהֲרָ֑יִם וַיַּעַבְד֧וּ בְנֵֽי־ יִשְׂרָאֵ֛ל אֶת־ כּוּשַׁ֥ן רִשְׁעָתַ֖יִם שְׁמֹנֶ֥ה שָׁנִֽים׃
BSAThen the angerʼaph [intense fury, burning wrath] of the LORDYᵉhôvâh [Yehovah, the covenant God] burnedchârâh▸ [was kindled, blazed] against IsraelYisrâʼêl [the descendants of Jacob] and He sold themmâkar▸ [delivered, handed over] into the handyâd [power, control] of Cushan-rishathaimKûwshan Rishʻâthayim [twice-wicked Cushan, a Mesopotamian king] kingmelek of Aram-naharaimʼĂram Nahărayim [Mesopotamia, the land between the rivers] and the Israelitesbên [the children of Israel] servedʻâbad▸ [were subject to, worked for] [him]Kûwshan Rishʻâthayim eightshᵉmôneh yearsshâneh
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽחַר־ | and it burned | Verb, Qal, sequential imperfect third person masculine singular |
| אַ֤ף | [the] anger of | Noun common, masculine singular construct |
| יְהוָה֙ | Yahweh | Noun proper |
| בְּיִשְׂרָאֵ֔ל | on Israel | Preposition, noun proper |
| וַֽיִּמְכְּרֵ֗ם | and he sold them | Verb qal sequential imperfect third person masculine singular, suffix |
| בְּיַד֙ | in [the] hand of | Preposition, noun common both singular construct |
| כּוּשַׁ֣ן | Cushan- | Noun proper masculine |
| רִשְׁעָתַ֔יִם | Rishathaim | Noun proper masculine |
| מֶ֖לֶךְ | [the] king of | Noun common, masculine singular construct |
| אֲרַ֣ם | Aram | Noun proper |
| נַהֲרָ֑יִם | Naharaim | Noun proper |
| וַיַּעַבְד֧וּ | and they served | Verb, Qal, sequential imperfect third person masculine plural |
| בְנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֛ל | Israel | Noun proper |
| אֶת־ | the object marker | Particle |
| כּוּשַׁ֥ן | Cushan- | Noun proper masculine |
| רִשְׁעָתַ֖יִם | Rishathaim | Noun proper masculine |
| שְׁמֹנֶ֥ה | eight | Noun common, both singular absolute |
| שָׁנִֽים׃ | years | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the anger of the LORD burned against Israel, and He sold them into the hand of Cushan-rishathaim king of Aram-naharaim, and the Israelites served him eight years. |
| KJV | ¶ Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia: and the children of Israel served Chushan-rishathaim eight years. |
| ASV | Therefore the anger of Jehovah was kindled against Israel, and he sold them into the hand of Cushan-rishathaim king of Mesopotamia: and the children of Israel served Cushan-rishathaim eight years. |
| YLT | And the anger of Jehovah burneth against Israel, and He selleth them into the hand of Chushan-Rishathaim king of Aram-Naharaim, and the sons of Israel serve Chushan-Rishathaim eight years; |
| WEB | Therefore Yahweh’s anger burned against Israel, and he sold them into the hand of Cushan Rishathaim king of Mesopotamia; and the children of Israel served Cushan Rishathaim eight years. |
| BBE | So the wrath of the Lord was burning against Israel, and he gave them up into the hands of Cushan-rishathaim, king of Mesopotamia; and the children of Israel were his servants for eight years. |
Translations agree on the depiction of the LORD's anger and the resulting oppression of Israel.
The verse contains a main clause followed by two subordinate clauses, illustrating the cause-and-effect relationship between the LORD's anger and Israel's servitude.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָרָה
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 3:8
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 Cycle of Oppressiongenerated
Judges 3:8 describes how the anger of the LORD burned against Israel due to their disobedience. As a result, God allowed them to fall into the hands of Cushan-rishathaim, a king from Mesopotamia, leading to eight years of servitude. This event illustrates the recurring theme in Judges where Israel's unfaithfulness results in oppression, followed by cries for help and eventual deliverance, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 2:14–20 | Then the anger of the LORD burned against Israel, and He delivered them into the hands of those who plundered them. He sold them into the hands of their enemies all around, whom they were no longer able to resist. |
| 2 | Exodus 22:24 | My anger will be kindled, and I will kill you with the sword; then your wives will become widows and your children will be fatherless. |
| 3 | Deuteronomy 29:20 | The LORD will never be willing to forgive him. Instead, His anger and jealousy will burn against that man, and every curse written in this book will fall upon him. The LORD will blot out his name from under heaven |
| 4 | Psalm 6:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 5 | Psalm 85:3 | You withheld all Your fury; You turned from Your burning anger. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יִּֽחַר, vai.yi.char-generated
The verb יִּֽחַר (yichar) means 'to burn' or 'to be incensed,' particularly in the context of anger. It is a Qal form, indicating a simple action, and is used here to express the intense anger of the LORD towards Israel's actions.
This verb captures the essence of divine displeasure, signifying that the LORD's anger is not just a passive feeling but an active response to Israel's sin. The use of this verb emphasizes the seriousness of Israel's rebellion against God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible, which uses the phrase the anger of the LORD burned.
Sentence Structuregenerated
The main verb in this verse is יִּֽחַר, it burned, which governs the entire clause. Following it are two additional clauses: one describing the action of selling Israel and the other detailing their servitude.
The structure highlights the cause-and-effect relationship between the LORD's anger and the subsequent actions taken against Israel, emphasizing the consequences of their disobedience.
Septuagint Backgroundgenerated
The Septuagint translates יִּֽחַר as ὠργίσθη (orgisthe), meaning 'he became angry.' This choice reflects a direct interpretation of the Hebrew verb, maintaining the sense of divine anger.
This translation aligns closely with the Hebrew meaning, emphasizing the LORD's emotional response to Israel's actions.
In plain words — the whole versegenerated
Judges 3:8 tells us that the LORD was very angry with Israel because they did evil. As a result, He allowed them to be taken captive by Cushan-rishathaim, a king from Mesopotamia, and they served him for eight years.
Frequently Asked Questionsgenerated
It signifies that the LORD was intensely displeased with Israel's actions and their disobedience to His commands.
Cushan-rishathaim is a Mesopotamian king mentioned in Judges, known for oppressing Israel during their time of disobedience.
Israel's servitude for eight years was a consequence of their unfaithfulness to God, which led to their oppression by this foreign king.
This verse illustrates the cycle of sin, oppression, repentance, and deliverance that characterizes the Book of Judges, showing how Israel's disobedience leads to suffering.
Reflection Questionsgenerated
- In what ways can I recognize the consequences of my actions in my relationship with God?
- How can I ensure that I remain faithful and obedient to God's commands?
- What lessons can I learn from Israel's experience of oppression and deliverance?
- How can I apply the themes of repentance and restoration in my own life?
The early church on this verse — how the Fathers read it
Early commentators like Origen of Alexandria and Richard Challoner reference this verse to discuss Israel's disobedience and the consequences they faced.
Now Chusarsaton's name is translated as "humiliation." They were delivered, then, to the hands of one who would humiliate them.Early Church Fathers on Judges 3 →
Mesopotamia: In Hebrew Aramnaharim. Syria of the two rivers: so called because it lies between the Euphrates and the Tigris. It is absolutely called Syria, ver. 10.Early Church Fathers on Judges 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 3:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore the anger of the Lord was hot against Israel,.... Because of their idolatry; see Jude 2:14; and he sold them into the hand of Chushanrishathaim, king of Mesopotamia; or Aramnaharaim; that
Read John Gill on Judges 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan-rishatha'im king of Mesopotamia: and the children of Israel served Chushan-rishatha'im eight years.
Read Robert Jamieson on Judges 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Were made subject and tributary to him.
Read Matthew Poole on Judges 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 3:8 Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushanrishathaim king of Mesopotamia: and the children of Israel served Chushanrishathaim eight years.Ver. 8. Into the hand of Chusanrishathaim.] Chusan impii, the Chaldee rendereth it; that is, Chusan the wicked. Gaudent tyranni horrendis nominibus, saith Lavater here, quae vel ipso sono homines terrere possint. Tyrants delight in terrible names and titles, as Attila, the Hun, who would needs be styled Ira Dei et orbis vastitas, the wrath of God, and waster of the world. Eight years.] According to the time, saith Hugo and Lyra, that they had served idols.
Read John Trapp on Judges 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Into the hand of Chushan-rishathaim.—If the reading of all the MSS. be correct, this must be a term of hatred rather than a name, for it means “Cushan of the double wickedness.” Some MSS. of the LXX. have Chousarsathaim. Josephus (Antt. v. 3, § 3) shortens it into Chousarthes; and St. Clemens of Alexandria (Strom. i. 21) into Chousachar. Syncellus (Chronogr. i. 58) says that Paphos was founded by those who fled from this Mesopotamian conqueror (Ewald). Cushan only occurs elsewhere in Habakkuk 3:7, “I saw the tents of Cushan in affliction.” Cush was a son of Nimrod (Genesis 10:8), and our translators, in the margin of Hab 3:11, render Cushan by Ethiopia. It is quite possible that…
Read Charles John Ellicott on Judges 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Chushan-rishathaim] Kushan, the wicked or impious; and so the word is rendered by the Chaldee Targum, the Syriac, and the Arabic, wherever it occurs in this chapter. King of Mesopotamia] King of ארם נהרים Aram naharayim, "Syria of the two rivers; " translated Mesopotamia by the Septuagint and Vulgate. It was the district situated between the Tigris and Euphrates, called by the Arabian geographers Maverannaher, "the country beyond the river," it is now called Diarbek. See Clarke on Acts 2:9. Served Chushan - eight years.] He overran their country, and forced them to pay a very heavy tribute.
Read AdamClarke on Judges 3 →CambridgeThe Cambridge Bible for Schools and Colleges8. sold them] See Judges 2:14 n. Cushan-rishathaim king of Mesopotamia] The rendering Mesopotamia, i.e. the vast region between the Euphrates and Tigris, comes from the LXX; the Hebr. is Aram-naharaim ‘Syria of the two rivers,’ usually held to designate the country between the Euphrates and the Ḥ ?abor (2 Kings 17:6) or Chabôras, now Khâbûr, because in the O.T. two towns are said to belong to it, Haran (Genesis 24:10) and Pethor (Deuteronomy 23:5), the latter, however, situated on the western side of the Euphrates. But the form naharaim with the dual ending (-aim) may be due merely to the scribes who vocalized the Hebr. text; the original pronunciation was probably Aram-nahârim (plur.)…
Read Cambridge on Judges 3 →Albert Barnes1798–1870Barnes' Notes on the BibleHere we hold again the thread of the proper narrative, which seems as if it ought to have run thus Judges 1:1 : Now, etc. Judges 3:8, therefore (or “and”) etc.
Read Albert Barnes 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
Then the anger of the LORD burned against Israel, and He sold them into the hand of Cushan-rishathaim king of Aram-naharaim, and the Israelites served him eight years.
Therefore Yahweh’s anger burned against Israel, and he sold them into the hand of Cushan Rishathaim king of Mesopotamia; and the children of Israel served Cushan Rishathaim eight years.
Then the anger of the LORD burned against Israel, and He sold them into the hand of Cushan-rishathaim king of Aram-naharaim, and the Israelites served him eight years.
The Lord was furious with Israel and turned them over to King Cushan-Rishathaim of Aram-Naharaim. They were Cushan-Rishathaim’s subjects for eight years.
Tyndale line
¶ Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia: and the children of Israel served Chushan-rishathaim eight years.
Therefore the anger of Jehovah was kindled against Israel, and he sold them into the hand of Cushan-rishathaim king of Mesopotamia: and the children of Israel served Cushan-rishathaim eight years.
Therefore the anger of the LORD was kindled against Israel, and he sold them into the hand of Cushan-rishathaim king of Mesopotamia: and the children of Israel served Cushan-rishathaim eight years.
Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia: and the children of Israel served Chushan-rishathaim eight years.
Therefore the wrath of the Lord was kindled against Israel, and he solde them into the hand of Chushan rishathaim King of Aram-naharaim, and the children of Israel serued Chushan rishathaim eyght yeeres.
Strictly literal
And the anger of Jehovah was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia; and the children of Israel served Chushan-rishathaim eight years.
And the anger of Jehovah burneth against Israel, and He selleth them into the hand of Chushan-Rishathaim king of Aram-Naharaim, and the sons of Israel serve Chushan-Rishathaim eight years;
And the anger of YHWH burns against Israel, and He sells them into the hand of Chushan-Rishathaim king of Aram-Naharaim, and the sons of Israel serve Chushan-Rishathaim eight years;
Wherefore the anger of the Lord was kindled against Israel, and he sold them into the hand of Cushan-rish'athayim the king of Mesopotamia; and the children of Israel served Cushan-rish'athayim eight years.
Therefore, the anger of Yahweh was set on fire against Israel, and he sold them into the hand of Cushan-Rishathaim king of Aram Naharaim. The people of Israel served Cushan-Rishathaim for eight years.
From the Latin
And the Lord being angry with Israel, delivered them into the hands of Chusan Rasathaim king of Mesopotamia, and they served him eight years.
Simplified
The Lord became angry with Israel, so he sold them to Cushan-Rishathaim, king of Aram Naharaim. The Israelites were subject to Cushan-Rishathaim for eight years.
So the wrath of the Lord was burning against Israel, and he gave them up into the hands of Cushan-rishathaim, king of Mesopotamia; and the children of Israel were his servants for eight years.
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 their wording for Judges 3:8, with a few differences in structure and vocabulary. The Septuagint preserves the core message while adapting the Hebrew text into Greek.
וַיִּֽחַר־ אַ֤ף יְהוָה֙ בְּיִשְׂרָאֵ֔ל וַֽיִּמְכְּרֵ֗ם בְּיַד֙ כּוּשַׁ֣ן רִשְׁעָתַ֔יִם מֶ֖לֶךְ אֲרַ֣ם נַהֲרָ֑יִם וַיַּעַבְד֧וּ בְנֵֽי־ יִשְׂרָאֵ֛ל אֶת־ כּוּשַׁ֥ן רִשְׁעָתַ֖יִם שְׁמֹנֶ֥ה שָׁנִֽים׃
11 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 3:8
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.
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
DirObjM — 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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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
Prep | N-proper — Preposition · noun properHR/Npl
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.
מָכַר (makar) is a Hebrew verb meaning 'to sell.' It encompasses various forms, including selling merchandise, giving a daughter in marriage, or even selling oneself into slavery. The word appears in different grammatical forms, such as Qal (to sell), Niphal (to be sold), and Hithpael (to sell oneself). It reflects both literal and figurative senses of selling.
מָכַר vb. sell
Qal sell
Niph. be sold
Hithp. sell oneself as slave
base
H4376 מָכַר sell
4376 makar maw-kar'
a primitive root; to sell, literally (as merchandise, a
daughter in marriage, into slavery), or figuratively (to
surrender):--X at all, sell (away, -er, self).
מָכַר (ma.khar) — to sell.
1) to sell
1a) (Qal)
1a1) to sell
1a2) seller (participle)
1b) (Niphal)
1b1) to be sold
1b2) to sell oneself
1b3) to be given over to death
1c) (Hithpael) to sell oneself
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
כּוּשַׁן רִשְׁעָתַ֫יִם (Kuwshan Rish`athayim) refers to a king of Mesopotamia, noted for being 'twice-wicked.' The name is derived from roots meaning 'Cushan' and 'double wickedness.' He is mentioned in Judges 3:8, where he is defeated by Othniel, a judge of Israel.
כּוּשַׁן רִשְׁעָתַ֫יִם n.pr.m. king of Aram Naharaim
base
H3573 כּוּשַׁן רִשְׁעָתַ֫יִם
3573 Kuwshan Rish`athayim koo-shan' rish-aw-thah'-yim
apparently from 3572 and the dual of 7564; Cushan of double
wickedness; Cushan-Rishathajim, a Mesopotamian
king:--Chushan-rishathayim.
see HEBREW for 03572
see HEBREW for 07564
כּוּשַׁן רִשְׁעָתַ֫יִם (ku.shan rish.a.ta.yim) — Cushan-rishathaim.
A man living before Israel's Monarchy, first mentioned at Jdg.3.8
§ Chushan-rishathaim = "twice-wicked Cushan"
a king of Mesopotamia defeated by the judge Othniel the son-in-law of Caleb
N-proper — Noun proper masculineHNpm
kushan: In the psalm of Habakkuk (Hab 3:7) "the tents of Cushan" are mentioned in an individualizing description of the effects of a theophany. Parallel is the phrase "the curtains of the land of Midian." Septuagint renders Cushan, kushan, by Aithiopon, reading perhaps kushim, or kushin (kushin). The context indicates that the same land or people is intended as the Old Testament elsewhere calls Cush, yet vaguely and not in any strict geographical usage that would limit it to Africa.
Cushan
Probably a poetic or prolonged name of the land of Cush, the Arabian Cush (Hab. 3:7). Some have, however, supposed this to be the same as Chushan-rishathaim (Judg. 3:8, 10), i.e., taking the latter part of the name as a title or local appellation, Chushan “of the two iniquities” (= oppressing Israel, and provoking them to idolatry), a Mesopotamian king, identified by Rawlinson with Asshur-ris-ilim (the father of Tiglathpileser I.); but incorrectly, for the empire of Assyria was not yet founded. He held Israel in bondage for eight years.
(blackness), (Habakkuk 3:7) possibly the same as Cushan-rishathaim (Authorized Version Chushan-) king of Mesopotamia. (Judges 3:8,10)
→ Poetic form of Cush Hab 3:7
→ See ETHIOPIA
כּוּשַׁן רִשְׁעָתַ֫יִם (Kuwshan Rish`athayim) refers to a king of Mesopotamia, noted for being 'twice-wicked.' The name is derived from roots meaning 'Cushan' and 'double wickedness.' He is mentioned in Judges 3:8, where he is defeated by Othniel, a judge of Israel.
כּוּשַׁן רִשְׁעָתַ֫יִם n.pr.m. king of Aram Naharaim
base
H3573 כּוּשַׁן רִשְׁעָתַ֫יִם
3573 Kuwshan Rish`athayim koo-shan' rish-aw-thah'-yim
apparently from 3572 and the dual of 7564; Cushan of double
wickedness; Cushan-Rishathajim, a Mesopotamian
king:--Chushan-rishathayim.
see HEBREW for 03572
see HEBREW for 07564
כּוּשַׁן רִשְׁעָתַ֫יִם (ku.shan rish.a.ta.yim) — Cushan-rishathaim.
A man living before Israel's Monarchy, first mentioned at Jdg.3.8
§ Chushan-rishathaim = "twice-wicked Cushan"
a king of Mesopotamia defeated by the judge Othniel the son-in-law of Caleb
N-proper — Noun proper masculineHNpm
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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…
אֲרָם (Aram) refers to Mesopotamia, specifically the region between the Euphrates and Tigris rivers, known as Aram-naharaim, meaning 'Aram of the two rivers.' It denotes both the people, the Arameans, and the land they inhabited. The term appears in various contexts in the Old Testament, often associated with the descendants of Shem.
אֲרָם n.pr.m. Aram
5th son of Shem
grandson of Nahor
a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.)
people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
often indeterminate
base
H763 [אֲרָם]
763 'Aram Naharayim ar-am' nah-har-ah'-yim
from 758 and the dual of 5104; Aram of (the) two rivers
(Euphrates and Tigris) or Mesopotamia:--Aham-naharaim,
Mesopotamia.
see HEBREW for 0758
see HEBREW for 05104
אֲרַם נַהֲרַיִם (a.ram na.ha.ra.yim) — Mesopotamia.
§ Aram-naharaim = "Aram of the two rivers"
Mesopotamia
אֲרַם נַהֲרַיִם (a.ram na.ha.ra.yim) — Aram-naharaim.
§ Aram-naharaim = "Aram of the two rivers"
Mesopotamia
N-proper — Noun properHNpl
Aram
The son of Shem (Gen. 10:22); according to Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).
The word means high, or highlands, and as the name of a country denotes that elevated region extending from the northeast of Palestine to the Euphrates. It corresponded generally with the Syria and Mesopotamia of the Greeks and Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word “Syrian” is properly “Aramean” (R.V., marg.).…
(high). The name by which the Hebrews designated, generally, the country lying to the northeast of Palestine; the great mass of that high tableland which, rising with sudden abruptness from the Jordan and the very margin of the Lake of Gennesaret, stretched at an elevation of no less than 2000 feet above the level of the sea, to the banks of the Euphrates itself. Throughout the Authorized Version the word is, with only a very few exceptions, rendered, as in the Vulgate and LXX., SYRIA. Its earliest occurrence in the book of Genesis is in the form of Aram-naharaim , i.e. the "highland of or between the two rivers." (Genesis 24:10) Authorized Version "Mesopotamia." In the later history we meet with a number of small nations or kingdoms forming parts of the general land of Aram; but as Damascus increased in importance it gradually…
1. The name of three men in the Bible: a son of Shem, Ge 10:22, a grandson of Nahor, Ge 22:21, and an ancestor of our Lord, Ru 4:19 1Ch 2:10 Mt 1:3 Lu 3:33 2. Nearly synonymous with Syria; the Hebrew name of the whole region northeast of Palestine, extending from the Tigris on the east nearly to the Mediterranean on the west, and to the Taurus range on the north. It was named after Aram the son of Shem. Thus defined, it includes also Mesopotamia, which the Hebrews named Aram-naharaim, Aram of the two rivers, Ge…
אֲרָם (Aram) refers to Mesopotamia, specifically the region between the Euphrates and Tigris rivers, known as Aram-naharaim, meaning 'Aram of the two rivers.' It denotes both the people, the Arameans, and the land they inhabited. The term appears in various contexts in the Old Testament, often associated with the descendants of Shem.
אֲרָם n.pr.m. Aram
5th son of Shem
grandson of Nahor
a descendant of Asher
—Elsewhere only of Aramæan people & land (= 1 supr.)
people, sg. coll. = the Aramæans, a leading branch of the Shemitic stock inhabiting Mesopotamia & northern Syria, in many tribes & settlements
less often clearly of land; also of particular divisions of territory א׳ נַהֲרַיִם ‘Mesopotamia,’ i.e. prob. land between Euphrates & Chaboras; cf. פַּדַּן א׳ Paddan-Aram
often indeterminate
base
H763 [אֲרָם]
763 'Aram Naharayim ar-am' nah-har-ah'-yim
from 758 and the dual of 5104; Aram of (the) two rivers
(Euphrates and Tigris) or Mesopotamia:--Aham-naharaim,
Mesopotamia.
see HEBREW for 0758
see HEBREW for 05104
אֲרַם נַהֲרַיִם (a.ram na.ha.ra.yim) — Mesopotamia.
§ Aram-naharaim = "Aram of the two rivers"
Mesopotamia
אֲרַם נַהֲרַיִם (a.ram na.ha.ra.yim) — Aram-naharaim.
§ Aram-naharaim = "Aram of the two rivers"
Mesopotamia
HNpl — Noun properHNpl
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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-mp — Noun common · masculine plural constructHNcmpc
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
HNpl — 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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כּוּשַׁן רִשְׁעָתַ֫יִם (Kuwshan Rish`athayim) refers to a king of Mesopotamia, noted for being 'twice-wicked.' The name is derived from roots meaning 'Cushan' and 'double wickedness.' He is mentioned in Judges 3:8, where he is defeated by Othniel, a judge of Israel.
כּוּשַׁן רִשְׁעָתַ֫יִם n.pr.m. king of Aram Naharaim
base
H3573 כּוּשַׁן רִשְׁעָתַ֫יִם
3573 Kuwshan Rish`athayim koo-shan' rish-aw-thah'-yim
apparently from 3572 and the dual of 7564; Cushan of double
wickedness; Cushan-Rishathajim, a Mesopotamian
king:--Chushan-rishathayim.
see HEBREW for 03572
see HEBREW for 07564
כּוּשַׁן רִשְׁעָתַ֫יִם (ku.shan rish.a.ta.yim) — Cushan-rishathaim.
A man living before Israel's Monarchy, first mentioned at Jdg.3.8
§ Chushan-rishathaim = "twice-wicked Cushan"
a king of Mesopotamia defeated by the judge Othniel the son-in-law of Caleb
HNpm — Noun proper masculineHNpm
kushan: In the psalm of Habakkuk (Hab 3:7) "the tents of Cushan" are mentioned in an individualizing description of the effects of a theophany. Parallel is the phrase "the curtains of the land of Midian." Septuagint renders Cushan, kushan, by Aithiopon, reading perhaps kushim, or kushin (kushin). The context indicates that the same land or people is intended as the Old Testament elsewhere calls Cush, yet vaguely and not in any strict geographical usage that would limit it to Africa.
Cushan
Probably a poetic or prolonged name of the land of Cush, the Arabian Cush (Hab. 3:7). Some have, however, supposed this to be the same as Chushan-rishathaim (Judg. 3:8, 10), i.e., taking the latter part of the name as a title or local appellation, Chushan “of the two iniquities” (= oppressing Israel, and provoking them to idolatry), a Mesopotamian king, identified by Rawlinson with Asshur-ris-ilim (the father of Tiglathpileser I.); but incorrectly, for the empire of Assyria was not yet founded. He held Israel in bondage for eight years.
(blackness), (Habakkuk 3:7) possibly the same as Cushan-rishathaim (Authorized Version Chushan-) king of Mesopotamia. (Judges 3:8,10)
→ Poetic form of Cush Hab 3:7
→ See ETHIOPIA
כּוּשַׁן רִשְׁעָתַ֫יִם (Kuwshan Rish`athayim) refers to a king of Mesopotamia, noted for being 'twice-wicked.' The name is derived from roots meaning 'Cushan' and 'double wickedness.' He is mentioned in Judges 3:8, where he is defeated by Othniel, a judge of Israel.
כּוּשַׁן רִשְׁעָתַ֫יִם n.pr.m. king of Aram Naharaim
base
H3573 כּוּשַׁן רִשְׁעָתַ֫יִם
3573 Kuwshan Rish`athayim koo-shan' rish-aw-thah'-yim
apparently from 3572 and the dual of 7564; Cushan of double
wickedness; Cushan-Rishathajim, a Mesopotamian
king:--Chushan-rishathayim.
see HEBREW for 03572
see HEBREW for 07564
כּוּשַׁן רִשְׁעָתַ֫יִם (ku.shan rish.a.ta.yim) — Cushan-rishathaim.
A man living before Israel's Monarchy, first mentioned at Jdg.3.8
§ Chushan-rishathaim = "twice-wicked Cushan"
a king of Mesopotamia defeated by the judge Othniel the son-in-law of Caleb
HNpm — Noun proper masculineHNpm
שְׁמֹנֶה (shmoneh) means 'eight' and can also denote 'eighth' as an ordinal number. It is derived from the idea of plumpness, suggesting a surplus beyond seven, which is considered a perfect number. The term appears in various contexts, including combinations with other numbers.
שְׁמֹנֶה, (less oft. שְׁמוֹנֶה), שְׁמֹנָה 109 n.m. et f. eight
base
H8083 שְׁמֹנֶה, (less oft. שְׁמוֹנֶה), שְׁמֹנָה eight
8083 shmoneh shem-o-neh'
or shmowneh {shem-o-neh'}; feminine shmonah {shem-o-naw'}; or
shmownah {shem-o-naw'}; apparently from 8082 through the idea
of plumpness; a cardinal number, eight (as if a surplus above
the "perfect" seven); also (as ordinal)
eighth:--eight((-een, -eenth)), eighth.
see HEBREW for 08082
שְׁמֹנֶה (she.mo.neh) — eight.
1) eight, eighth
1a) eight (as cardinal number)
1b) eighth (as ordinal number)
1c) in combination with other numbers
Adj — Noun common · both singular absoluteHNcbsa
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-fp — Noun common · masculine plural absoluteHNcmpa