Judges 4:14 — Word Study
WLCוַתֹּאמֶר֩ דְּבֹרָ֨ה אֶל־ בָּרָ֜ק ק֗וּם כִּ֣י זֶ֤ה הַיּוֹם֙ אֲשֶׁר֩ נָתַ֨ן יְהוָ֤ה אֶת־ סִֽיסְרָא֙ בְּיָדֶ֔ךָ הֲלֹ֥א יְהוָ֖ה יָצָ֣א לְפָנֶ֑יךָ וַיֵּ֤רֶד בָּרָק֙ מֵהַ֣ר תָּב֔וֹר וַעֲשֶׂ֧רֶת אֲלָפִ֛ים אִ֖ישׁ אַחֲרָֽיו׃
BSAThen DeborahDᵉbôwrâh [a prophetess and judge] saidʼâmar▸ toʼêl BarakBârâq Ariseqûwm [stand up, rise to the occasion] forkîy thiszeh is the dayyôwm [a specific time, a moment of destiny] thatʼăsher ◂the LORDYᵉhôvâh [Yehovah, the covenant God] has deliverednâthan■ SiseraÇîyçᵉrâʼ [the Canaanite general] into your handyâd [your power, your authority] Has notlôʼ ◂the LORDYᵉhôvâh [the sovereign God] goneyâtsâʼ■ before youpânîym [led the way, provided guidance] So BarakBârâq came downyârad▸ [descended, went down] from Mounthar TaborTâbôwr [a mountain in Palestine] with tenʻeser thousandʼeleph menʼîysh [a large army, a numerous force] following himʼachar [after him, behind him]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּאמֶר֩ | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| דְּבֹרָ֨ה | Deborah | Noun proper feminine |
| אֶל־ | to | Preposition |
| בָּרָ֜ק | Barak | Noun proper masculine |
| ק֗וּם | arise | Verb, Qal, imperative second person masculine singular |
| כִּ֣י | for | Particle |
| זֶ֤ה | this | Particle |
| הַיּוֹם֙ | [is] the day | Particle, noun common masculine singular absolute |
| אֲשֶׁר֩ | which | Particle |
| נָתַ֨ן | he has given | Verb, Qal, perfect third person masculine singular |
| יְהוָ֤ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| סִֽיסְרָא֙ | Sisera | Noun proper masculine |
| בְּיָדֶ֔ךָ | in hand your | Preposition, noun common both singular construct, suffix |
| הֲלֹ֥א | ¿ not | Particle, particle |
| יְהוָ֖ה | Yahweh | Noun proper |
| יָצָ֣א | has he gone out | Verb, Qal, perfect third person masculine singular |
| לְפָנֶ֑יךָ | before you | Preposition, noun common masculine plural construct, suffix |
| וַיֵּ֤רֶד | and he went down | Verb, Qal, sequential imperfect third person masculine singular |
| בָּרָק֙ | Barak | Noun proper masculine |
| מֵהַ֣ר | from [the] mountain of | Preposition, noun common masculine singular construct |
| תָּב֔וֹר | Tabor | Noun proper |
| וַעֲשֶׂ֧רֶת | and ten | Conjunction, noun common feminine singular construct |
| אֲלָפִ֛ים | thousand | Noun common, both plural absolute |
| אִ֖ישׁ | man | Noun common, masculine singular absolute |
| אַחֲרָֽיו׃ | [were] after him | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Deborah said to Barak, “Arise, for this is the day that the LORD has delivered Sisera into your hand. Has not the LORD gone before you?” So Barak came down from Mount Tabor with ten thousand men following him. |
| KJV | And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him. |
| ASV | And Deborah said unto Barak, Up; for this is the day in which Jehovah hath delivered Sisera into thy hand; is not Jehovah gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him. |
| YLT | And Deborah saith unto Barak, 'Rise, for this [is] the day in which Jehovah hath given Sisera into thy hand; hath not Jehovah gone out before thee?' And Barak goeth down from mount Tabor, and ten thousand men after him. |
| WEB | Deborah said to Barak, “Go; for this is the day in which Yahweh has delivered Sisera into your hand. Hasn’t Yahweh gone out before you?” So Barak went down from Mount Tabor, and ten thousand men after him. |
| BBE | Then Deborah said to Barak, Up! for today the Lord has given Sisera into your hands: has not the Lord gone out before you? So Barak went down from Mount Tabor and ten thousand men after him. |
Where they part company is יְהוָ֤ה — see How Translations Differ.
The sentence is structured around Deborah's speech, with her command and assurance leading into Barak's action.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדְּבוֹרָה
verbאָמַר
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 4:14
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 — Deborah and Barak's Call to Actiongenerated
Judges 4:14 captures a pivotal moment where Deborah, a prophetess and judge, motivates Barak to take action against Sisera, the commander of the Canaanite army. This exchange highlights the divine guidance and assurance given to Barak as he prepares to lead the Israelites into battle. The passage emphasizes the importance of faith and obedience in the face of overwhelming odds, as seen in the context of Israel's struggle against their oppressors.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 19:28 | “Get up,” he told her. “Let us go.” But there was no response. So the man put her on his donkey and set out for home. |
| 2 | Genesis 19:14 | So Lot went out and spoke to the sons-in-law who were pledged in marriage to his daughters. “Get up,” he said. “Get out of this place, for the LORD is about to destroy the city!” But his sons-in-law thought he was joking. |
| 3 | Genesis 44:4 | They had not gone far from the city when Joseph told his steward, “Pursue the men at once, and when you overtake them, ask, ‘Why have you repaid good with evil? |
| 4 | Joshua 7:13 | Get up and consecrate the people, saying, ‘Consecrate yourselves for tomorrow, for this is what the LORD, the God of Israel, says: Among you, O Israel, there are things devoted to destruction. You cannot stand against your enemies until you remove them. |
| 5 | 1 Samuel 9:26 | They got up early in the morning, and just before dawn Samuel called to Saul on the roof, “Get ready, and I will send you on your way!” So Saul arose, and both he and Samuel went outside together. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — ק֗וּם, Kumgenerated
The Hebrew word קוּם (qum) is a verb meaning 'to rise' or 'to stand up.' It conveys a sense of urgency and action, often used in contexts where someone is called to take a stand or fulfill a role.
In this verse, Deborah uses it as an imperative, urging Barak to rise to the occasion. The command signifies not just physical rising but also a call to action in a moment of destiny, reinforcing the theme of divine empowerment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תֹּאמֶר֩ (va.to.Mer), and she said, governs the main clause, with a series of phrases following that elaborate on her command and the circumstances. The structure emphasizes Deborah's authoritative role as she speaks to Barak.
The sentence flows from Deborah's command to Barak to the description of the day and the LORD's actions, creating a clear sequence that builds anticipation for the ensuing battle.
Septuagint Backgroundgenerated
The Septuagint translates תֹּאמֶר֩ as εἶπεν (eipen), meaning 'he said.' This choice maintains the directness of Deborah's speech, though it lacks the specific feminine form present in the Hebrew.
The translation of יְהוָ֤ה as κύριος (kurios) aligns with the common Greek term for 'Lord,' emphasizing the authority of God in the narrative.
In plain words — the whole versegenerated
Judges 4:14 describes how Deborah, a prophetess and judge, tells Barak to rise up because the LORD has delivered Sisera into his hands. She emphasizes that the LORD has gone before him, assuring him of victory. Barak then descends from Mount Tabor with ten thousand men following him.
Frequently Asked Questionsgenerated
Deborah is indicating a significant moment in time, highlighting that God has orchestrated the events for Israel's victory over Sisera.
This signifies divine guidance and assurance, indicating that Barak can trust in God's support as he leads the Israelites into battle.
Deborah serves as both a prophetess and a judge, providing spiritual leadership and encouragement to Barak and the Israelites.
Sisera was the commander of the Canaanite army, known for his defeat at the hands of Barak and Deborah, marking a crucial moment in Israel's history.
Reflection Questionsgenerated
- How can I respond to God's call to action in my life, as Barak did?
- What does it mean to trust in God's guidance when facing challenges?
- In what ways can I support others in their leadership roles, like Deborah did for Barak?
- How can I recognize moments of divine intervention in my own experiences?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Judges 4:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Deborah said unto Barak, up,.... Not go up higher for they were upon the top of a mountain; but rise, bestir thyself, prepare for battle, put the army in rank and file, and march and meet the
Read John Gill on Judges 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
Read Robert Jamieson on Judges 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUp, Heb. arise, delay not, fall to thy work. Gone out before thee, to wit, as General of thine army, to fight for thee: see . Barak went down from Mount Tabor he doth not make use of the advantage which he had of the hill, where he might have been out of the reach of his iron chariots, , but boldly marcheth down into the valley, to give Sisera the opportunity of using all his horses and chariots, that so the victory might be more glorious and wonderful.
Read Matthew Poole on Judges 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 4:14 And Deborah said unto Barak, Up; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.Ver. 14. Is not the Lord gone out before thee?] As general of the army: yea, he alone is a whole army of men, van and rear both.
Read John Trapp on Judges 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) This is the day.—See the addition of the LXX. to Judges 4:8. The ancients attached the utmost importance to fortunate and unfortunate days, and Barak was guided by a prophetess, not by idle auguries. Is not the Lord gone out before thee?—“Then shall the Lord go forth and fight against those nations, as when He fought in the day of battle” (Zechariah 14:3; comp. Deuteronomy 9:3). Went down from mount Tabor.—As he had neither cavalry nor chariots it required no little faith in Barak to abandon his strong post and assume the aggressive against the kind of forces which struck most terror into the Israelites (Hebrews 11:32). Hence the emphatic addition, “at his feet” (Heb., and see Judges…
Read Charles John Ellicott on Judges 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Up; for this is the day] This is exactly the purpose for which the Septuagint state, Judges 4:8, that Barak wished Deborah to accompany him. "I know not," says he, "THE DAY in which God will send his angel to give me prosperity: come thou with we that thou mayest direct me in this respect." She went, and told him the precise time in which he was to make the attack: Up, for THIS is the DAY in which the Lord hath delivered Sisera into thine hand. Went down from Mount Tabor] He had probably encamped his men on and near the summit of this mount. See Clarke on Judges 4:6.
Read AdamClarke on Judges 4 →
CambridgeThe Cambridge Bible for Schools and Colleges14. is not the Lord gone out before thee?] i.e. to battle. Jehovah was believed to ‘come forth’ from His place on Sinai to fight for Israel (Judges 5:4 f.), or to march against Israel’s enemies with the ark as His symbol (Numbers 10:35), or to be Israel’s leader in battle (2 Samuel 5:24; cf. Habakkuk 3:13; Zechariah 14:3; Psalms 44:9). The belief in Jehovah as ‘a man of war’ was characteristic of this period, Exodus 15:3; cf. Psalms 24:8. went down front mount Tabor] The sudden rush down the hill threw Sisera’s forces into confusion and rendered his chariots useless. The Jews of a later day (a.d. 67) attempted by the same means to overwhelm the Roman cavalry dispatched by Vespasian, but…
Read Cambridge on Judges 4 →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 Deborah said to Barak, “Arise, for this is the day that the LORD has delivered Sisera into your hand. Has not the LORD gone before you?” So Barak came down from Mount Tabor with ten thousand men following him.
Deborah said to Barak, “Go; for this is the day in which Yahweh has delivered Sisera into your hand. Hasn’t Yahweh gone out before you?” So Barak went down from Mount Tabor, and ten thousand men after him.
Then Deborah said to Barak, “Arise, for this is the day that the LORD has delivered Sisera into your hand. Has not the LORD gone before you?” So Barak came down from Mount Tabor with ten thousand men following him.
Deborah said to Barak, “Spring into action, for this is the day the Lord is handing Sisera over to you! Has the Lord not taken the lead?” Barak quickly went down from Mount Tabor with ten thousand men following him.
Tyndale line
And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
And Deborah said unto Barak, Up; for this is the day in which Jehovah hath delivered Sisera into thy hand; is not Jehovah gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
And Deborah said to Barak, Arise, for this is the day in which the LORD hath delivered Sisera into thy hand: hath not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.
Then Deborah sayd vnto Barak, Vp: for this is the day that the Lord hath deliuered Sisera into thine hand. Is not the Lord gone out before thee? So Barak went downe from mount Tabor, and ten thousand men after him.
Strictly literal
And Deborah said to Barak, Up; for this is the day in which Jehovah hath given Sisera into thy hand! Is not Jehovah gone out before thee? And Barak went down from mount Tabor, and ten thousand men after him.
And Deborah saith unto Barak, 'Rise, for this [is] the day in which Jehovah hath given Sisera into thy hand; hath not Jehovah gone out before thee?' And Barak goeth down from mount Tabor, and ten thousand men after him.
And Deborah says to Barak, “Rise, for this [is] the day in which YHWH has given Sisera into your hand; has YHWH not gone out before you?” And Barak goes down from Mount Tabor, and ten thousand men after him.
And Deborah said unto Barak, Up! for this is the day on which the Lord hath given Sissera into thy hand; behold, the Lord is gone out before thee: so Barak went down from mount Tabor, with ten thousand men after him.
Deborah said to Barak, “Go! For this is the day in which Yahweh has given you victory over Sisera. Is not Yahweh leading you?” So Barak went down from Mount Tabor with ten thousand men following him.
From the Latin
And Debbora said to Barac: Arise, for this is the day wherein the Lord hath delivered Sisara into thy hands: behold he is thy leader. And Barac went down from mount Thabor, and ten thousand fighting men with him.
Simplified
Then Deborah told Barak, “Get going! Today the Lord has handed Sisera to you. Didn't the Lord march out ahead of you?” So Barak went down from Mount Tabor, accompanied by ten thousand men.
Then Deborah said to Barak, Up! for today the Lord has given Sisera into your hands: has not the Lord gone out before you? So Barak went down from Mount Tabor and ten thousand men after him.
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 4:14, with only minor differences in structure and translation choices. The Septuagint's word order and articles differ, but the essential meaning remains intact.
וַתֹּאמֶר֩ דְּבֹרָ֨ה אֶל־ בָּרָ֜ק ק֗וּם כִּ֣י זֶ֤ה הַיּוֹם֙ אֲשֶׁר֩ נָתַ֨ן יְהוָ֤ה אֶת־ סִֽיסְרָא֙ בְּיָדֶ֔ךָ הֲלֹ֥א יְהוָ֖ה יָצָ֣א לְפָנֶ֑יךָ וַיֵּ֤רֶד בָּרָק֙ מֵהַ֣ר תָּב֔וֹר וַעֲשֶׂ֧רֶת אֲלָפִ֛ים אִ֖ישׁ אַחֲרָֽיו׃
25 of the 26 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 4:14
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
דְּבוֹרָה (Deborah) refers to two notable women in the Old Testament: the nurse of Rebekah and a prophetess who judged Israel. The name means 'bee.' The entries indicate her significance during the time of the Patriarchs and in the period before Israel's monarchy, with references to Genesis 35:8 and Judges 4:4.
דְּבוֹרָה n.pr.f. (bee)
the nurse of Rebekah
the prophetess
base
H1683 דְּבוֹרָה . the nurse of Rebekah
. the prophetess
1683 Dbowrah deb-o-raw'
or (shortened) Dborah {deb-o-raw'}; the same as 1682;
Deborah, the name of two Hebrewesses:--Deborah.
see HEBREW for 01682
דְּבוֹרָה (de.bo.rah) — Deborah.
A judge living at the time of the Patriarchs, only mentioned at Gen.35.8
§ Deborah = "bee"
1) the nurse of Rebekah who accompanied her from the house of Bethuel
2) a prophetess who judged Israel
דְּבוֹרָה (de.bo.rah) — Deborah.
A woman living before Israel's Monarchy, first mentioned at Jdg.4.4; married to Lappidoth (H3941)
§ Deborah = "bee"
1) the nurse of Rebekah who accompanied her from the house of Bethuel
2) a prophetess who judged Israel
N-proper — Noun proper feminineHNpf
deb'-o-ra (debhorah, signifying "bee"):
(1) Rebekah's nurse, who died near Bethel and was buried under "the oak of weeping" (Ge 35:8 margin).
(2) A prophetess, fourth in the order of the "judges." In aftertime a palm tree, known as the "palm tree of Deborah," was shown between Ramah and Bethel, beneath which the prophetess was wont to administer justice. Like the rest of the "judges" she became a leader of her people in times of national distress. This time the oppressor was Jabin, king of Hazor, whose general was Sisera. Deborah summoned Barak of Kedesh-naphtali and delivered to him the Divine message to meet Sisera in battle by the brook Kishon. Barak induced Deborah to accompany him; they were joined by 10,000 men of Zebulun and Naphtali. The battle took place by the brook Kishon, and Sisera's army was thoroughly routed. While Barak…
Deborah
A bee. (1.) Rebekah’s nurse. She accompanied her mistress when she left her father’s house in Padan-aram to become the wife of Isaac (Gen. 24:59). Many years afterwards she died at Bethel, and was buried under the “oak of weeping”, Allon-bachuth (35:8).
(2.) A prophetess, “wife” (woman?) of Lapidoth. Jabin, the king of Hazor, had for twenty years held Israel in degrading subjection. The spirit of patriotism seemed crushed out of the nation. In this emergency Deborah roused the people from their lethargy. Her fame spread far and wide. She became a “mother in Israel” (Judg. 4:6, 14; 5:7), and “the children of Israel came up to her for judgment” as she sat in her tent under the palm tree “between Ramah and Bethel.” Preparations were everywhere made by her direction for…
(a bee). (B.C. 1857.) The nurse of Rebekah. (Genesis 35:8) Deborah accompanied Rebekah from the house of Bethuel, (Genesis 24:59) and is only mentioned by name on the occasion of her burial under the oak tree of Bethel, which was called in her honor Allon-bachuth. A prophetess who judged Israel. Judges 4,5. (B.C, 1316.) She lived under the palm tree of Deborah between Ramah and Bethel in Mount Ephraim, (Judges 4:5) which, as palm trees were rare in Palestine, "is mentioned as a well-known and solitary landmark." She was probably a woman of Ephraim. Lapidoth was probably her husband, and not Barak as some say. She was not so much a judge as one gifted with prophetic command (
1. A prophetess, and wife of Lapidoth, judged the Israelites, and dwelt under a palm-tree between Ramah and Bethel, Jud 4:4,5. She sent for Barak, directed him to attack Sisera, and promised him victory. Barak, however, refused to go unless she accompanied him, which she did, but told him that the success of the expedition would be imputed to a woman and not to him. After the victory, Deborah composed a splendid triumphal song, which is preserved in Jud 5:1- 31.
2. The nurse of Rebekah, whom she accompanied from Aram into Canaan, Ge 24:1-67. At her death, near Bethel, she was buried with honorable marks of affection, Ge 35:8. There is something very beautiful in this simple and…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
בָּרָק (Barak) refers to a man from before Israel's monarchy, specifically the son of Abinoam. He is noted for leading the Israelites against the Canaanites, as mentioned in Judges 4:6. The name is derived from a term meaning 'lightning' or 'lightning flash,' reflecting a possible characteristic of his leadership.
בָּרָק n.pr.m. (lightning-flash) son of Abinoam, & leader of Israel
base
H1301 בָּרָק
1301 Baraq baw-rawk'
the same as 1300; Barak, an Israelite:--Barak.
see HEBREW for 01300
בָּרָק (ba.raq) — Barak.
A man living before Israel's Monarchy, first mentioned at Jdg.4.6;
son of: Abinoam (H0042)
§ Barak = "lightning" or "lightning flash"
son of Abinoam of Kedesh who, incited by Deborah, a prophetess of Ephraim, delivered the Israelites from the yoke of Jabin by routing the Canaanites in the plain of Jezreel
N-proper — Noun proper masculineHNpm
ba'-rak (baraq, "lightning flash"): The name occurs in Sabeanbarqac, in Palmyrene baraq, and in Punic Barcas, as surname of Hamilcar; and as Divine name in Assyrian Ramman-Birqu and Gibil-Birqu (Del. Assyrian, HWB, 187). Barak was the son of Abinoam of Kedesh, a refuge city in Mt. Naphtali. He was summoned by the prophetess Deborah to lead his countrymen to war against the Canaanites under the leadership of Sisera. From the celebrated ode of Deborah we gather that Israel suffered at the hand of the enemy; the caravan roads were in danger, traffic almost ceased; the cultivated country was plundered (Jud 5:6,7). The fighting men in Israel were disarmed, a shield was not to be seen nor a spear among forty thousand men (Jud 5:8). The prophetess raised the signal of struggle for…
Barak
Lightning, the son of Abinoam (Judg. 4:6). At the summons of Deborah he made war against Jabin. She accompanied him into the battle, and gave the signal for the little army to make the attack; in which the host of Jabin was completely routed. The battle was fought (Judg. 4:16) in the plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judg. 5. Barak’s faith is commended (Heb. 11:32). “The character of Barak, though pious, does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an illustration of the words in Heb. 11:34, ’Out of weakness were made strong.’” (See DEBORAH.)
(lightning), son of Abinoam of Kedesh, a refuge city in Mount Naphtali, was incited by Deborah, a prophetess of Ephraim, to deliver Israel from the yolk of Jabin. Judges 4. He utterly routed the Canaanites int eh plain of Jezreel (Esdraelon). (B.C. 1291-1251.)
The son of Abinoam, of Kedesh in the tribe of Naphtali. God summoned him, by means of Deborah the prophetess, to release Israel from the yoke of Jabin king of Canaan. Having first secured the attendance of the prophetess, he gathered 10,000 men, and stationed them on Mount Tabor, perhaps to avoid the enemies’ 900 chariots of iron, Jud 4:3. God fought for Israel in the battle, which ensued, and the song of Deborah and Barak, Jud 5:1-31 chronicles their victory. The name of Barak is enrolled among those illustrious for faith, He 12:29.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
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
סִיסְרָא (sis.ra) refers to Sisera, a Canaanite general under King Jabin of Hazor, known for being defeated by Jael. The name is associated with 'battle array' and appears in contexts relating to both the conquest of Israel and the return from exile, indicating its historical significance.
סִיסְרָא 21 n.pr.m.
general of Jabin, king of Hazor
returned exiles
base
H5516 סִיסְרָא
5516 Ciycra'; see-ser-aw'
of uncertain derivation; Sisera, the name of a Canaanitish
king and of one of the Nethinim:--Sisera.
סִיסְרָא (sis.ra) — Sisera.
A man living before Israel's Monarchy, first mentioned at Jdg.4.2
§ Sisera = "battle array"
1) the conquering general under king Jabin of Hazor and slain by Jael
2) ancestor of a family of temple slaves who returned from exile with Zerubbabel
סִיסְרָא (sis.ra) — Sisera.
A man living at the time of Exile and Return, first mentioned at Ezr.2.53
§ Sisera = "battle array"
1) the conquering general under king Jabin of Hazor and slain by Jael
2) ancestor of a family of temple slaves who returned from exile with Zerubbabel
N-proper — Noun proper masculineHNpm
sis'-er-a (cicera', of doubtful meaning; S(e)isara):
(1) Given in Judges 4 as the captain of the army of Jabin, king of Hazor. The accounts given of the battle of Sisera with Barak, as found in Judges 4 and 5, have important points of difference. The first is a prose, the second a poetic narrative. In the first only Naphtali and Zebulun are mentioned as being under the command of Barak; in the second 6 tribes are given as being under his command. In Judges 4 Sisera is known as the captain of Jabin's forces, while in Judges 5 he seems to have been an independent leader. There is also a difference as to the scene of the battle and as to the manner in which Sisera met his death at the hand of Jael. Because of these points of difference, added to the fact that this is the only account, in these early times, where a king did not lead his own forces, it is thought by many that there is here…
Sisera
(Egypt. Ses-Ra, “servant of Ra”). (1.) The captain of Jabin’s army (Judg. 4:2), which was routed and destroyed by the army of Barak on the plain of Esdraelon. After all was lost he fled to the settlement of Heber the Kenite in the plain of Zaanaim. Jael, Heber’s wife, received him into her tent with apparent hospitality, and “gave him butter” (i.e., lebben, or curdled milk) “in a lordly dish.” Having drunk the refreshing beverage, he lay down, and soon sank into the sleep of the weary. While he lay asleep Jael crept stealthily up to him, and taking in her hand one of the tent pegs, with a mallet she drove it with such force through his temples that it entered into the ground where he lay, and “at her feet he bowed, he fell; where he bowed, there he fell down dead.” The part of Deborah’s song (
(battle array). Captain of the army of Jabin king of Canaan, who reigned in Hazor. He himself resided in Harosheth of the Gentiles. The particulars of the rout of Megiddo and of Sisera’s flight and death are drawn out under the heads of BARAK, DEBORAH, JAEL, KISHON. (B.C. 1296.) After a long interval the name appears in the lists of Nethinim who returned from the captivity with Zerubbabel. (Ezra 2:53; Nehemiah 7:55) It doubtless tells of Canaanite captives devoted to the lowest offices of the temple. (B.C. before 536.)
A general in the army of Jabin king of Hazor, sent by his master against Barak and Deborah, who occupied Mount Tabor with an army. Being defeated, he fled on foot, and was ingloriously slain by Jael, Jud 4:1-5:31. See JAEL.
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 | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
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
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בָּרָק (Barak) refers to a man from before Israel's monarchy, specifically the son of Abinoam. He is noted for leading the Israelites against the Canaanites, as mentioned in Judges 4:6. The name is derived from a term meaning 'lightning' or 'lightning flash,' reflecting a possible characteristic of his leadership.
בָּרָק n.pr.m. (lightning-flash) son of Abinoam, & leader of Israel
base
H1301 בָּרָק
1301 Baraq baw-rawk'
the same as 1300; Barak, an Israelite:--Barak.
see HEBREW for 01300
בָּרָק (ba.raq) — Barak.
A man living before Israel's Monarchy, first mentioned at Jdg.4.6;
son of: Abinoam (H0042)
§ Barak = "lightning" or "lightning flash"
son of Abinoam of Kedesh who, incited by Deborah, a prophetess of Ephraim, delivered the Israelites from the yoke of Jabin by routing the Canaanites in the plain of Jezreel
N-proper — Noun proper masculineHNpm
ba'-rak (baraq, "lightning flash"): The name occurs in Sabeanbarqac, in Palmyrene baraq, and in Punic Barcas, as surname of Hamilcar; and as Divine name in Assyrian Ramman-Birqu and Gibil-Birqu (Del. Assyrian, HWB, 187). Barak was the son of Abinoam of Kedesh, a refuge city in Mt. Naphtali. He was summoned by the prophetess Deborah to lead his countrymen to war against the Canaanites under the leadership of Sisera. From the celebrated ode of Deborah we gather that Israel suffered at the hand of the enemy; the caravan roads were in danger, traffic almost ceased; the cultivated country was plundered (Jud 5:6,7). The fighting men in Israel were disarmed, a shield was not to be seen nor a spear among forty thousand men (Jud 5:8). The prophetess raised the signal of struggle for…
Barak
Lightning, the son of Abinoam (Judg. 4:6). At the summons of Deborah he made war against Jabin. She accompanied him into the battle, and gave the signal for the little army to make the attack; in which the host of Jabin was completely routed. The battle was fought (Judg. 4:16) in the plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judg. 5. Barak’s faith is commended (Heb. 11:32). “The character of Barak, though pious, does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an illustration of the words in Heb. 11:34, ’Out of weakness were made strong.’” (See DEBORAH.)
(lightning), son of Abinoam of Kedesh, a refuge city in Mount Naphtali, was incited by Deborah, a prophetess of Ephraim, to deliver Israel from the yolk of Jabin. Judges 4. He utterly routed the Canaanites int eh plain of Jezreel (Esdraelon). (B.C. 1291-1251.)
The son of Abinoam, of Kedesh in the tribe of Naphtali. God summoned him, by means of Deborah the prophetess, to release Israel from the yoke of Jabin king of Canaan. Having first secured the attendance of the prophetess, he gathered 10,000 men, and stationed them on Mount Tabor, perhaps to avoid the enemies’ 900 chariots of iron, Jud 4:3. God fought for Israel in the battle, which ensued, and the song of Deborah and Barak, Jud 5:1-31 chronicles their victory. The name of Barak is enrolled among those illustrious for faith, He 12:29.
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תָּבוֹר (Tabowr) refers to Mount Tabor, a prominent mountain in Palestine known for its distinct shape and location in the plain of Esdraelon. It is associated with a nearby city and has historical significance, including a mention related to Saul's journey after his anointing by Samuel. The name Tabor translates to "mound."
תָּבוֹר n.pr.
mont. NE. edge of Great Plain, SW. of Sea of Galilee, on border of Issachar, Zeb. and Napht.
loc.
loc. Levit. city in Zebulun
arbor. near Bethel
base
H8396 תָּבוֹר
8396 Tabowr taw-bore'
from a root corresponding to 8406; broken region; Tabor, a
mountain in Palestine, also a city adjacent:--Tabor.
see HEBREW for 08406
תָּבוֹר (ta.vor) — (Mount) Tabor.
§ Tabor = "mound"
n pr mont
a mountain in the plain of Esdraelon rising abruptly and insulated except for a narrow ridge on the west connecting it to the hills of Nazareth
2) a town around the summit of Mount Tabor
תָּבוֹר (ta.vor) — Tabor.
§ Tabor = "mound"
n pr mont
the place of an oak tree which was on the homeward journey of Saul after he had been anointed by Samuel
תָּבוֹר (ta.vor) — Tabor.
Tabor = "mound"
n pr mont
a city of the Merarite Levites located in the territory of Zebulun
Another name of ke.sul.lot (כְּסֻלּוֹת "Chesulloth" H3694)
N-proper — Noun properHNpl
ta'-ber, tar'-bor (tabhor; Codex Vaticanus Thachcheia; Codex Alexandrinus Thabor): One of the towns in the territory of Zebulun, given to the Merarite Levites (1Ch 6:77). The parallel list in Jos 21:24 f contains no name like this. There is no indication of its position. Some have thought that it may correspond to Daberath in the territory of Issachar (21:28), now represented by Deburiyeh on the western slope of Mt. Tabor; others that it may be the mountain itself; and yet others that it may be a city on the mountain, which probably was occupied from very early times. There is a Tabor mentioned as on the border of Issachar (Jos 19:22); but that is almost certainly the mountain. It has been suggested that Tabor in
Tabor
A height. (1.) Now Jebel et-Tur, a cone-like prominent mountain, 11 miles west of the Sea of Galilee. It is about 1,843 feet high. The view from the summit of it is said to be singularly extensive and grand. This is alluded to in Ps. 89:12; Jer. 46:18. It was here that Barak encamped before the battle with Sisera (q.v.) Judg. 4:6-14. There is an old tradition, which, however, is unfounded, that it was the scene of the transfiguration of our Lord. (See HERMON.) “The prominence and isolation of Tabor, standing, as it does, on the border-land between the northern and southern tribes, between the mountains and the central plain, made it a place of note in all ages, and evidently led the psalmist to associate it with Hermon…
is mentioned in the lists of 1Chr 6 as a city of the Merarite Levites, in the tribe of Zebulun. ver. (1 Chronicles 6:77) The list of the towns of Zebulun. Josh 19 contains the name of Chisloth-tabor. ver. (Joshua 19:12) It is, therefore, possible, either that Chisloth-tabor is abbreviated into Tabor by the chronicler, or that by the time these later lists were compiled the Merarites had established themselves on the sacred mountain, and that Tabor is Mount Tabor.
An isolated mountain of Galilee, on the northeastern side of the plain of Esdraelon, an arm of which extends beyond the mountain in the same direction. It is of limestone formation, conical in form, and well-wooded, especially on the north side, with fine oaks and other trees and odoriferous plants. It rises 1,350 feet above the plain at its base, which is 400 feet above the Mediterranean, and by a winding path on the north-west side one may ride to its summit in an hour. There is a small oblong plain on the summit, surrounded by a larger but less regular tract, perhaps a mile inn circumference. The prospect from Mount Tabor is extensive and beautiful. Dr. Robinson and many others speak of it as one of the finest in Paletine; and Lord Nugent declared it the most splendid he could recollect having ever seen from any natural height. See
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Conj | Adj — Conjunction · noun common feminine singular constructHC/Ncfsc
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both plural absoluteHNcbpa
thou'-zand ('eleph; chilioi).
See NUMBER.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep | Suff — SuffixHAcmpc/Sp3ms
