Judges 4:17 — Word Study
WLCוְסִֽיסְרָא֙ נָ֣ס בְּרַגְלָ֔יו אֶל־ אֹ֣הֶל יָעֵ֔ל אֵ֖שֶּׁת חֶ֣בֶר הַקֵּינִ֑י כִּ֣י שָׁל֗וֹם בֵּ֚ין יָבִ֣ין מֶֽלֶךְ־ חָצ֔וֹר וּבֵ֕ין בֵּ֖ית חֶ֥בֶר הַקֵּינִֽי׃
BSA◂Meanwhile, SiseraÇîyçᵉrâʼ [the Canaanite general] had flednûwç■ [in swift retreat, on his feet] on footregel toʼêl the tentʼôhel [the dwelling place, abode] of JaelYâʻêl [the brave and cunning Kenite woman] the wifeʼishshâh [the female partner, companion] of HeberCheber [a comrade] the KeniteQêynîy becausekîy there was peaceshâlôwm [shalom, completeness and wellness] betweenbêyn JabinYâbîyn [the Canaanite king] kingmelek of HazorChâtsôwr [the significant city, stronghold] andbêyn the housebayith [the family, household] of HeberCheber the KeniteQêynîy
| Greek | English | Parsing |
|---|---|---|
| וְסִֽיסְרָא֙ | and Sisera | Conjunction, noun proper masculine |
| נָ֣ס | he fled | Verb, Qal, perfect third person masculine singular |
| בְּרַגְלָ֔יו | on feet his | Preposition, noun common feminine dual construct, suffix |
| אֶל־ | to | Preposition |
| אֹ֣הֶל | [the] tent of | Noun common, masculine singular construct |
| יָעֵ֔ל | Jael | Noun proper feminine |
| אֵ֖שֶּׁת | [the] wife of | Noun common, feminine singular construct |
| חֶ֣בֶר | Heber | Noun proper masculine |
| הַקֵּינִ֑י | the Kenite | Particle, noun gentilic masculine singular absolute |
| כִּ֣י | for | Particle |
| שָׁל֗וֹם | peace | Noun common, masculine singular absolute |
| בֵּ֚ין | [was] between | Prep |
| יָבִ֣ין | Jabin | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| חָצ֔וֹר | Hazor | Noun proper |
| וּבֵ֕ין | and between | Conjunction |
| בֵּ֖ית | [the] house of | Noun common, masculine singular construct |
| חֶ֥בֶר | Heber | Noun proper masculine |
| הַקֵּינִֽי׃ | the Kenite | Particle, noun gentilic masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Meanwhile, Sisera had fled on foot to the tent of Jael, the wife of Heber the Kenite, because there was peace between Jabin king of Hazor and the house of Heber the Kenite. |
| KJV | Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. |
| ASV | Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. |
| YLT | And Sisera hath fled on his feet unto the tent of Jael wife of Heber the Kenite, for peace [is] between Jabin king of Hazor and the house of Heber the Kenite; |
| WEB | However Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. |
| BBE | But Sisera went in flight on foot to the tent of Jael, the wife of Heber the Kenite; for there was peace between Jabin, king of Hazor, and the family of Heber the Kenite. |
Where they part company is in the rendering of שָׁל֗וֹם — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases providing context and detail.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectסִיסְרָא
verbנוּס
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 4:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Defeat of Siseragenerated
Judges 4:17 describes how Sisera, the general of Jabin's army, fled to the tent of Jael after his army was defeated. This moment is crucial as it sets the stage for Jael's decisive action against Sisera, which plays a pivotal role in the narrative of Israel's deliverance from Canaanite oppression. The context reflects the complex relationships and tensions between the Israelites and their oppressors, as well as the unexpected role of women in Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 12:19–21 | He leads priests away barefoot and overthrows the established. |
| 2 | Job 18:7–12 | His vigorous stride is shortened, and his own schemes trip him up. |
| 3 | Job 40:11–12 | Unleash the fury of your wrath; look on every proud man and bring him low. |
| 4 | Psalm 37:35–36 | I have seen a wicked, ruthless man flourishing like a well-rooted native tree, |
| 5 | Psalm 107:40 | He pours out contempt on the nobles and makes them wander in a trackless wasteland. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שָׁל֗וֹם, sha.Lomgenerated
The Hebrew word שָׁלוֹם (shalom) means peace and encompasses a range of meanings including completeness, wellness, and harmony. It is often used to describe the ideal state of relationships, both human and divine.
In this verse, it signifies the peace that existed between Jabin, the king of Hazor, and Heber the Kenite, which allowed Sisera to seek refuge. The word's implications of safety and well-being contrast sharply with the violence of battle.
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 governing the main clause is נָ֣ס, he fled, with several phrases hanging off it: a prepositional phrase indicating direction, a noun phrase describing the destination, and additional phrases providing context about the relationships involved.
The structure emphasizes Sisera's flight and the significance of his destination, Jael's tent, highlighting the unexpected dynamics of peace between the Kenites and the Canaanite king.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלוֹם as εἰρήνη (eirēnē), which also means peace. This choice aligns closely with the Hebrew meaning, maintaining the concept of harmony and safety in the context of Sisera's flight.
This translation reflects a consistent understanding of peace in both the Hebrew and Greek texts, emphasizing the relational dynamics at play.
In plain words — the whole versegenerated
Judges 4:17 tells us that Sisera, the Canaanite general, fled to the tent of Jael, Heber's wife, because there was peace between Jabin, the king of Hazor, and the house of Heber the Kenite. This moment is crucial as it leads to Jael's decisive action against Sisera, showcasing the unexpected roles women played in Israel's history.
Frequently Asked Questionsgenerated
Sisera fled to Jael's tent because there was peace between Jabin, the king of Hazor, and Heber the Kenite, which made it a safe place for him.
In this context, 'peace' signifies a state of safety and absence of conflict, allowing Sisera to seek refuge.
Jael plays a crucial role in the story by ultimately killing Sisera, thus delivering Israel from Canaanite oppression.
This verse connects to the larger narrative by illustrating the themes of conflict, unexpected alliances, and the significant roles of women in Israel's deliverance.
Reflection Questionsgenerated
- What does this passage teach us about unexpected alliances in our own lives?
- How can we recognize and act upon opportunities to help others, as Jael did?
- What does the concept of peace mean in our relationships today?
- In what ways can we be courageous in difficult situations, like Jael?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 4:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHowbeit, Sisera fled away on his feet,.... Got off, and made his escape to the tent of Jael, the wife of Heber the Kenite; before spoken of, Jude 4:11; and he made to that, because he might think
Read John Gill on Judges 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHowbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. Sisera fled ... to the tent of Jael - i:e.
Read Robert Jamieson on Judges 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo the tent of Jael; for women had their tents apart from their husbands, 31:33. And here he thought to lurk more securely than in her husband’ s tent. There was peace; not a league or covenant of friendship, which they were forbidden to make with that cursed people, but only a cessation of hostilities, which he afforded them because they were a peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was; and especially by God’ s overruling disposal of his heart to favour them who were careful to keep themselves uncorrupted with Israel’ s sins, and therefore are preserved from their plagues.
Read Matthew Poole on Judges 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 4:17 Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for [there was] peace between Jabin the king of Hazor and the house of Heber the Kenite.Ver. 17. For there was peace,] i.e., Non erant simultates aut bella inter illos, there was no open hostility: or if there were a league, the Emperor of the world, saith Ferus, had now disannulled it, as having proscribed Sisera, and declared that he should be destroyed, and that by a woman. Jun.
Read John Trapp on Judges 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Fled away on his feet to the tent of Jael.—In a different direction from that taken by his army, which fled towards Harosheth (Kimchi). The expression is probably used by anticipation. He could hardly have meant to fly to Jael rather than to Heber, until Jael came to meet him, unless there are circumstances unknown to us. Women had separate tents (Genesis 18:6), and these were regarded as inviolably secure. He thought that there he would lie unsuspected till the pursuers passed (comp. Genesis 24:67). The name Jael means “gazelle” (like Tabitha, Dorcas), “a fit name for a Bedouin’s wife—especially for one whose family had come from the rocks of Engedi, the spring of the wild goat or…
Read Charles John Ellicott on Judges 4 →
CambridgeThe Cambridge Bible for Schools and Colleges17. Clause a taken with Judges 4:22 implies that Sisera, as he fled from the battle, found a place of refuge close by; but according to clause b taken with Judges 4:11 Jael’s tent was in the north, near Kedesh-naphtali, 40 or 50 miles from the Kishon valley. The inconsistencies of the narrative can only be explained by supposing that the two stories of Jabin and Sisera have been combined by a sentence designed to harmonize them, 17b. Jael certainly belongs to the story of Sisera; it has been suggested that Heber belongs to that of Jabin. But we cannot separate Jael from Heber; it would be irregular to name a prominent Bedouin woman, living in an encampment with her family, without…
Read Cambridge on Judges 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleSisera went, not to Heber’s tent, but to Joel’s, as more secure from pursuit. Women occupied a separate tent. Genesis 18:6, Genesis 18:10; Genesis 24:67.
Read Albert Barnes on Judges 4 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Tent of Jael — According to Dr. Thomson, Heber had removed for the time from his home near Kedesh, and pitched his tent for winter quarters at the border of the Plain of Esdraelon.
Read Daniel Denison Whedon 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
Meanwhile, Sisera had fled on foot to the tent of Jael, the wife of Heber the Kenite, because there was peace between Jabin king of Hazor and the house of Heber the Kenite.
However Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.
Meanwhile, Sisera had fled on foot to the tent of Jael, the wife of Heber the Kenite, because there was peace between Jabin king of Hazor and the house of Heber the Kenite.
Now Sisera ran away on foot to the tent of Jael, wife of Heber the Kenite, for King Jabin of Hazor and the family of Heber the Kenite had made a peace treaty.
Tyndale line
Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.
Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.
Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.
Howbeit, Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.
Howbeit Sisera fled away on his feete to the tent of Iael the wife of Heber the Kenite: (for peace was betweene Iabin the king of Hazor, and betweene the house of Heber the Kenite)
Strictly literal
And Sisera fled on foot to the tent of Jael the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite.
And Sisera hath fled on his feet unto the tent of Jael wife of Heber the Kenite, for peace [is] between Jabin king of Hazor and the house of Heber the Kenite;
And Sisera has fled on his feet to the tent of Jael wife of Heber the Kenite, for [there is] peace between Jabin king of Hazor and the house of Heber the Kenite;
But Sissera had fled away on foot to the tent of Ja'el the wife of Cheber the Kenite; for there was peace between Yabin the king of Chazor and the house of Cheber the Kenite.
But Sisera ran away on foot to the tent of Jael, the wife of Heber the Kenite, for there was peace between Jabin the king of Hazor and the family of Heber the Kenite.
From the Latin
But Sisara fleeing came to the tent of Jahel the wife of Haber the Cinite, for there was peace between Jabin the king of Asor, and the house of Haber the Cinite.
Simplified
In the meantime Sisera had run away to the tent of Jael, the wife of Heber the Kenite, because there was a peace treaty between Jabin, king of Hazor, and the family of Heber the Kenite.
But Sisera went in flight on foot to the tent of Jael, the wife of Heber the Kenite; for there was peace between Jabin, king of Hazor, and the family of Heber the Kenite.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording, with no significant variations noted. Both texts convey the same essential narrative and relationships, affirming the peace between Jabin and Heber.
וְסִֽיסְרָא֙ נָ֣ס בְּרַגְלָ֔יו אֶל־ אֹ֣הֶל יָעֵ֔ל אֵ֖שֶּׁת חֶ֣בֶר הַקֵּינִ֑י כִּ֣י שָׁל֗וֹם בֵּ֚ין יָבִ֣ין מֶֽלֶךְ־ חָצ֔וֹר וּבֵ֕ין בֵּ֖ית חֶ֥בֶר הַקֵּינִֽי׃
19 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 4:17
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.
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
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
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.
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
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
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
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…
יָעֵל (Ya'el) refers to Jael, a woman from the Old Testament known for killing the general Sisera. She is described as the wife of Heber the Kenite and is first mentioned in Judges 4:17. The name is linked to the meaning "mountain goat." The entries consistently identify her role and significance in the biblical narrative.
יָעֵל n.pr.f. wife of Heber the Kenite slayer of Sisera
base
H3278 יָעֵל
3278 Ya`el yaw-ale'
the same as 3277; Jael, a Canaanite:--Jael.
see HEBREW for 03277
יָעֵל (ya.el) — Jael.
A woman living before Israel's Monarchy, first mentioned at Jdg.4.17; married to Heber (H2268H)
§ Jael = "mountain goat"
the wife of Heber the Kenite who killed the general Sisera as he slept by driving a peg through his temples into the ground
N-proper — Noun proper feminineHNpf
ja'-el (ya`el, "a wild or mountain goat," as in Ps 104:18; Iael): The wife of Heber the Kenite and the slayer of Sisera (Jud 4:17-22; 5:2-31). Jael emerges from obscurity by this single deed, and by the kindest construction can hardly be said to have reached an enviable fame. The history of this event is clear. For years Jabin the king of Canaan had oppressed Israel. For twenty years the Israelites had been subject to him, and, in largest measure, the instrument of their subjugation had been Sisera, the king's general, the "man of the iron chariots." Deborah, a prophetess of Israel, by her passion for freedom, had roused the tribes of Israel to do battle against Sisera. They defeated him at "Taanach by the waters of Megiddo," but Sisera sought in flight to save himself. He came…
Jael
Mountain-goat, the wife of Heber the Kenite (Judg. 4:17-22). When the Canaanites were defeated by Barak, Sisera, the captain of Jabin’s army, fled and sought refuge with the friendly tribe of Heber, beneath the oaks of Zaanaim. As he drew near, Jael invited him to enter her tent. He did so, and as he lay wearied on the floor he fell into a deep sleep. She then took in her left hand one of the great wooden pins (“nail”) which fastened down the cords of the tent, and in her right hand the mallet, or “hammer,” used for driving it into the ground, and stealthily approaching her sleeping guest, with one well-directed blow drove the nail through his temples into the earth (Judg. 5:27). She then led Barak, who was in pursuit, into her tent, and boastfully showed him what she had…
(mountain goat), the wife of Heber the Kenite. (B.C. 1316.) In the headlong rout which followed the defeat of the Canaanites by Barak, at Megiddo on the plain of Esdraelon, Sisera, their general, fled to the tent of the Kenite chieftainess, at Kedesh in Naphtali, four miles northwest of Lake Merom. He accepted Jael’s invitation to enter, and she flung a mantle over him as he lay wearily on the floor. When thirst prevented sleep, and he asked for water, she brought him buttermilk in her choicest vessel. At last, with a feeling of perfect security, he feel into a deep sleep. Then it was that Jael took one of the great wooden pins which fastened down the cords of the tent, and with one terrible blow with a mallet dashed it through Sisera’s temples deep into the earth. (Judges 5:27) She then waited to meet the pursuing Barak, and led him…
Wife of Heber the Kenite, slew Sisera, general of the Canaanitish army, who had fled to her tent, which was then temporarily on the western border of the plain of Esdraelon. Jael took her opportunity, and while he was sleeping, drove a large nail or tent-pin through his temples, Jud 4:17-23. The life of Sisera was undoubtedly forfeited to the Israelites by the usages of war, and probably to society by his crimes. Besides this, the life or honor of Jael may have been in danger, or her feelings of hospitality may have been overpowered by a sudden impulse to avenge the oppressed Israelites, with whom she was allied by blood. The song of Deborah celebrates the act as one of justice and heroism, and as a divine judgement which, as well as the defeat of Sisera’s host, was the more disgraceful to him for being wrought by a woman,
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular constructHNcfsc
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…
חֶ֫בֶר (chever) refers to several individuals in the Old Testament, including a Kenite husband of Jael, a man from the tribe of Asher, and members of the tribes of Judah and Benjamin. The name means 'comrade.' Notably, the Kenite Heber is recognized for his role in the story of Sisera's defeat. There are multiple figures named Heber, each with distinct genealogies.
חֶ֫בֶר, חֵ֫בֶר n.pr.m.
the Kenite, husband of Deborah
a man of Asher
name in Judah
a Benjamite
base
H2268 חֶ֫בֶר, חֵ֫בֶר . the Kenite, husband of Deborah
. a man of Asher
. name in Judah
. a Benjamite
2268 Cheber kheh'-ber
the same as 2267; community; Cheber, the name of a Kenite and
of three Israelites:--Heber.
see HEBREW for 02267
חֶ֫בֶר (che.ver) — Heber.
A man of the tribe of Asher living at the time of Egypt and Wilderness, first mentioned at Gen.46.17;
son of: Beriah (H1283);
brother of: Malchiel (H4439);
father of: Japhlet (H3310), Shomer (H7763H), Hotham (H2369) and Shua (H7774)
Also named: chev.ri (חֶבְרִי "Heberite" H2277)
§ Heber = "comrade"
1) the Kenite, husband of Jael, who slew Sisera by driving a nail into his temple
2) grandson of Asher from whom came the Heberites
3) father of Socho, a Judahite
4) a Benjamite
5) another Benjamite
6) a Gadite
חֶ֫בֶר (che.ver) — Heber.
A man living before Israel's Monarchy, first mentioned at Jdg.4.11; married to Jael (H3278)
§ Heber = "comrade"
1) the Kenite, husband of Jael, who slew Sisera by driving a nail into his temple
2) grandson of Asher from whom came the Heberites
3) father of Socho, a Judahite
4) a Benjamite
5) another Benjamite
6) a Gadite
N-proper — Noun proper masculineHNpm
he'-ber (chebher, "associate" or, possibly, "enchanter"; Eber): A name occurring several times in the Old Testament as the name of an individual or of a clan.
(1) A member of the tribe of Asher and son of Beraiah (Ge 46:17; Nu 26:45; 1Ch 7:31 f).
(2) A Kenite, husband of Jael, who deceptively slew Sisera, captain of the army of Jabin, a Canaanite king (Jud 4:17; 5:24). He had separated himself from the main body of the Kenites, which accounts for his tent being near Kedesh, the place of Sisera's disastrous battle (Jud 4:11).
Heber
Passing over. (1.) Son of Beriah and grandson of Asher (Gen. 46:17; 1 Chr. 7:31, 32).
(2.) The Kenite (Judg. 4:11, 17; 5:24), a descendant of Hobab. His wife Jael received Sisera (q.v.) into her tent and then killed him.
(alliance). Grandson of the patriarch Asher, (Genesis 46:17; Numbers 26:45; 1 Chronicles 7:31) from whom came the Heberites. (Numbers 26:45) The patriarch Eber. (Luke 3:35) [EBER] The father of Socho; a Judite. (1 Chronicles 4:18) A Benjamite. (1 Chronicles 8:17) A Benjamite. (1 Chronicles 8:22) A Gadite. (1 Chronicles 5:13) The husband of Jael, who slew Sisera by driving a nail into his temple. (
קֵינִי (Qeyniy) refers to the Kenites, a group associated with the tribe of Kajin, often linked to smithing. The term appears in various contexts, including its mention in Genesis 15:19. The entries indicate that the Kenites settled among the Amalekites and were related to figures like Heber and Hobab.
קֵינִי adj.gent. (dwelling in N. Isr.); elsewhere as n.gent.coll. settled among Amal.
base
H7017 קֵינִי settled among Amal.
7017 Qeyniy kay-nee'
or Qiyniy (1 Chron. 2:55) {kee-nee'}; patronymic from 7014; a
Kenite or member of the tribe of Kajin:--Kenite.
see HEBREW for 07014
קֵינִי (qe.ni) — Kenite.
Ancestors of Heber (H2268H) or Hobab (H2246), first mentioned at Gen.15.19
Also named: qa.yin (קַ֫יִן "Kenite" H7014)
§ Kenite = "smiths"
the tribe from which the father-in-law of Moses was a member and which lived in the area between southern Palestine and the mountains of Sinai
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
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…
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
יָבִין (Yabiyn) refers to two Canaanite kings of Hazor, noted for their intelligence. The name means 'whom God observes.' The first Jabin led a confederacy against Joshua, while the second was defeated by Barak, with both mentioned in the context of Israel's early history.
יָבִין n.pr.m. (one who is intelligent, discerning) two Canaanite kings of Hazor
base
H2985 יָבִין
2985 Yabiyn yaw-bene'
from 995; intelligent; Jabin, the name of two Canaanitish
kings:--Jabin.
see HEBREW for 0995
יָבִין (ya.vin) — Jabin.
A man living before Israel's Monarchy, only mentioned at Jos.11.1
§ Jabin = "whom God observes"
1) a king of Hazor who organised a confederacy of the northern princes against Joshua; confederacy routed by the waters of Merom
2) another king of Hazor whose general, Sisera, was defeated by Barak
יָבִין (ya.vin) — Jabin.
A man living before Israel's Monarchy, first mentioned at Jdg.4.2
§ Jabin = "whom God observes"
1) a king of Hazor who organised a confederacy of the northern princes against Joshua; confederacy routed by the waters of Merom
2) another king of Hazor whose general, Sisera, was defeated by Barak
N-proper — Noun proper masculineHNpm
ja'-bin (yabhin, "one who is intelligent," "discerning." The word may have been a hereditary royal title among the northern Canaanites. Compare the familiar usage of par`oh melekh mitsrayim):
(1) "The king of Hazor," the leading city in Northern Palestine, who led an alliance against Joshua. He was defeated at the waters of Merom, his city was taken and he was slain (Jos 11:1-9).
(2) "The king of Canaan, that reigned (or had reigned) in Hazor." It is not clear whether he dwelt in Hazor or Harosheth, the home of Sisera, the captain of his host at the time of the story narrated in Jgs. He oppressed Israel in the days preceding the victory of Deborah and Barak. To the Israelites he must have been but a shadowy figure as compared with his powerful captain, Sisera, for the song makes no mention of him and there is nothing to indicate that…
Jabin
Discerner; the wise. (1.) A king of Hazor, at the time of the entrance of Israel into Canaan (Josh. 11:1-14), whose overthrow and that of the northern chief with whom he had entered into a confederacy against Joshua was the crowning act in the conquest of the land (11:21-23; comp. 14:6-15). This great battle, fought at Lake Merom, was the last of Joshua’s battles of which we have any record. Here for the first time the Israelites encountered the iron chariots and horses of the Canaanites.
(2.) Another king of Hazor, called “the king of Canaan,” who overpowered the Israelites of the north one hundred and sixty years after Joshua’s death, and for twenty years held them in painful subjection. The whole population were paralyzed with fear, and gave way to hopeless despondency (Judg.…
(whom God observes). King of Hazor, who organized a confederacy of the northern princes against the Israelites. (Joshua 11:1-3) Joshua surprised the allied forces by the waters of Merom, ver. 7, and utterly routed them. (B.C. 1448.) During the ensuing wars Joshua again attacked Jabin, and burnt his city. (Joshua 11:1-14) A king of Hazor, whose general, Sisera, was defeated by Barak. (Judges 4:2,13) (B.C. 1316.)
1. A powerful king in the time of Joshua, at Hazor in the north of Canaan. The league which he organized to crush Joshua, only made his own ruin more complete, Jos 11:1-23 B. C. 1450.
2. Another king of Hazor, a century and a half later, who sorely oppressed Israel for twenty years, till Deborah and Barak were raised up as deliverers, Jud 4:1-24 Ps 83:9.
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…
חָצוֹר (Chatsowr) refers to a collective term for several locations, primarily a royal city in northern Canaan, known as Hazor, meaning "castle." It also denotes towns in the Negev and among the Benjamites, as well as a site in Arabia. The entries highlight its geographical significance in both Palestine and Arabia.
חָצוֹר, חָצֹר n.pr.loc.
a royal city of northern Canaan
places in the Negeb
a Benjamite town
an Arabian locality
base
H2674 חָצוֹר, חָצֹר
2674 Chatsowr khaw-tsore'
a collective form of 2691; village; Chatsor, the name (thus
simply) of two places in Palestine and of one in Arabia:--
Hazor.
see HEBREW for 02691
חָצוֹר (cha.tsor) — Hazor.
Hazor = "castle"
a royal city of northern Palestine allotted to Naphtali
Also named: chets.ron (חֶצְרוֹן "Hezron" H2696J)
חָצוֹר (cha.tsor) — Hazor.
§ Hazor = "castle"
one of the cities of Judah in the extreme south
חָצוֹר (cha.tsor) — Hazor.
§ Hazor = "castle"
one of the cities of Judah in the extreme south
חָצוֹר (cha.tsor) — Hazor.
§ Hazor = "castle"
a town north of Jerusalem in which the Benjamites resided after the return from exile
חָצוֹר (cha.tsor) — Hazor.
§ Hazor = "castle"
a site in Arabia
N-proper — Noun properHNpl
ha'-zor (chatsor; Nasor; Codex Sinaiticus, Asor, 1 Macc 11:67):
(1) The royal city of Jabin (Jos 11:1), which, before the Israelite conquest, seems to have been the seat of a wide authority (Jos 11:11). It was taken by Joshua, who exterminated the inhabitants, and it was the only city in that region which he destroyed by fire (11:11-13). At a later time the Jabin Dynasty appears to have recovered power and restored the city (Jud 4:2). The heavy defeat of their army at the hands of Deborah and Barak led to their final downfall (Jud 4:23). It was in the territory allotted to Naphtali (Jos 19:36). Hazor was one of the cities…
Hazor
Enclosed; fortified. (1.) A stronghold of the Canaanites in the mountains north of Lake Merom (Josh. 11:1-5). Jabin the king with his allied tribes here encountered Joshua in a great battle. Joshua gained a signal victory, which virtually completed his conquest of Canaan (11:10-13). This city was, however, afterwards rebuilt by the Canaanites, and was ruled by a king with the same hereditary name of Jabin. His army, under a noted leader of the name of Sisera, swept down upon the south, aiming at the complete subjugation of the country. This powerful army was met by the Israelites under Barak, who went forth by the advice of the prophetess Deborah. The result was one of the most remarkable victories for Israel recorded in the Old Testament (Josh. 19:36;
(castle). A fortified city, which on the occupation of the country was allotted to Naphtali. (Joshua 19:36) Its position was apparently between Ramah and Kedesh, ibid. (Joshua 12:19) on the high ground overlooking the Lake of Merom. There is no reason for supposing it a different place from that of which Jabin was king. (Joshua 11:1; Judges 4:2,17; 1 Samuel 12:9) It was the principal city of the whole of north Palestine. (Joshua 11:10) It was fortified by Solomon, (1 Kings 9:15) and its inhabitants were carried…
1. A chief city of northern Canaan, whose king Jabin, at the head of an allied host, was defeated by Joshua, Jos 11:1-13. Hazor revived, however, and for a time oppressed the Israelites; but was subdued by Barak, fortified by Solomon, and remained in the possession of Israel until the invasion of Tiglathpileser, Jos 19:36; Jud 4:2; 1Ki 9:15; 2Ki 15:29. It lay not far from Lake Merom.
2. A region in Arabia, laid waste by Nebuchadnezzar, Jer 49:28- 33. Its location is unknown.
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Conj | Prep — ConjunctionHC/Acmsc
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
חֶ֫בֶר (chever) refers to several individuals in the Old Testament, including a Kenite husband of Jael, a man from the tribe of Asher, and members of the tribes of Judah and Benjamin. The name means 'comrade.' Notably, the Kenite Heber is recognized for his role in the story of Sisera's defeat. There are multiple figures named Heber, each with distinct genealogies.
חֶ֫בֶר, חֵ֫בֶר n.pr.m.
the Kenite, husband of Deborah
a man of Asher
name in Judah
a Benjamite
base
H2268 חֶ֫בֶר, חֵ֫בֶר . the Kenite, husband of Deborah
. a man of Asher
. name in Judah
. a Benjamite
2268 Cheber kheh'-ber
the same as 2267; community; Cheber, the name of a Kenite and
of three Israelites:--Heber.
see HEBREW for 02267
חֶ֫בֶר (che.ver) — Heber.
A man of the tribe of Asher living at the time of Egypt and Wilderness, first mentioned at Gen.46.17;
son of: Beriah (H1283);
brother of: Malchiel (H4439);
father of: Japhlet (H3310), Shomer (H7763H), Hotham (H2369) and Shua (H7774)
Also named: chev.ri (חֶבְרִי "Heberite" H2277)
§ Heber = "comrade"
1) the Kenite, husband of Jael, who slew Sisera by driving a nail into his temple
2) grandson of Asher from whom came the Heberites
3) father of Socho, a Judahite
4) a Benjamite
5) another Benjamite
6) a Gadite
חֶ֫בֶר (che.ver) — Heber.
A man living before Israel's Monarchy, first mentioned at Jdg.4.11; married to Jael (H3278)
§ Heber = "comrade"
1) the Kenite, husband of Jael, who slew Sisera by driving a nail into his temple
2) grandson of Asher from whom came the Heberites
3) father of Socho, a Judahite
4) a Benjamite
5) another Benjamite
6) a Gadite
N-proper — Noun proper masculineHNpm
he'-ber (chebher, "associate" or, possibly, "enchanter"; Eber): A name occurring several times in the Old Testament as the name of an individual or of a clan.
(1) A member of the tribe of Asher and son of Beraiah (Ge 46:17; Nu 26:45; 1Ch 7:31 f).
(2) A Kenite, husband of Jael, who deceptively slew Sisera, captain of the army of Jabin, a Canaanite king (Jud 4:17; 5:24). He had separated himself from the main body of the Kenites, which accounts for his tent being near Kedesh, the place of Sisera's disastrous battle (Jud 4:11).
Heber
Passing over. (1.) Son of Beriah and grandson of Asher (Gen. 46:17; 1 Chr. 7:31, 32).
(2.) The Kenite (Judg. 4:11, 17; 5:24), a descendant of Hobab. His wife Jael received Sisera (q.v.) into her tent and then killed him.
(alliance). Grandson of the patriarch Asher, (Genesis 46:17; Numbers 26:45; 1 Chronicles 7:31) from whom came the Heberites. (Numbers 26:45) The patriarch Eber. (Luke 3:35) [EBER] The father of Socho; a Judite. (1 Chronicles 4:18) A Benjamite. (1 Chronicles 8:17) A Benjamite. (1 Chronicles 8:22) A Gadite. (1 Chronicles 5:13) The husband of Jael, who slew Sisera by driving a nail into his temple. (
קֵינִי (Qeyniy) refers to the Kenites, a group associated with the tribe of Kajin, often linked to smithing. The term appears in various contexts, including its mention in Genesis 15:19. The entries indicate that the Kenites settled among the Amalekites and were related to figures like Heber and Hobab.
קֵינִי adj.gent. (dwelling in N. Isr.); elsewhere as n.gent.coll. settled among Amal.
base
H7017 קֵינִי settled among Amal.
7017 Qeyniy kay-nee'
or Qiyniy (1 Chron. 2:55) {kee-nee'}; patronymic from 7014; a
Kenite or member of the tribe of Kajin:--Kenite.
see HEBREW for 07014
קֵינִי (qe.ni) — Kenite.
Ancestors of Heber (H2268H) or Hobab (H2246), first mentioned at Gen.15.19
Also named: qa.yin (קַ֫יִן "Kenite" H7014)
§ Kenite = "smiths"
the tribe from which the father-in-law of Moses was a member and which lived in the area between southern Palestine and the mountains of Sinai
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
