Judges 4:7 — Word Study
WLCוּמָשַׁכְתִּ֨י אֵלֶ֜יךָ אֶל־ נַ֣חַל קִישׁ֗וֹן אֶת־ סִֽיסְרָא֙ שַׂר־ צְבָ֣א יָבִ֔ין וְאֶת־ רִכְבּ֖וֹ וְאֶת־ הֲמוֹנ֑וֹ וּנְתַתִּ֖יהוּ בְּיָדֶֽךָ׃
BSAAnd I will draw outmâshak [lure, summon] SiseraÇîyçᵉrâʼ [general] the commandersar of Jabin’sYâbîyn armytsâbâʼ [forces, troops] his chariotsrekeb [vehicles, cavalry] and his troopshâmôwn [multitude, crowd] toʼêl the Rivernachal [brook, stream] KishonQîyshôwn and I will deliver himnâthan [give, hand over] into your handyâd [power, control]
| Greek | English | Parsing |
|---|---|---|
| וּמָשַׁכְתִּ֨י | and I will draw | Verb, Qal, sequential perfect first person common singular |
| אֵלֶ֜יךָ | to you | Preposition, suffix |
| אֶל־ | to | Preposition |
| נַ֣חַל | [the] wadi of | Noun common, masculine singular construct |
| קִישׁ֗וֹן | Kishon | Noun proper |
| אֶת־ | the object marker | Particle |
| סִֽיסְרָא֙ | Sisera | Noun proper masculine |
| שַׂר־ | [the] commander of | Noun common, masculine singular construct |
| צְבָ֣א | [the] army of | Noun common, masculine singular construct |
| יָבִ֔ין | Jabin | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| רִכְבּ֖וֹ | chariotry his | Noun common masculine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הֲמוֹנ֑וֹ | multitude his | Noun common masculine singular construct, suffix |
| וּנְתַתִּ֖יהוּ | and I will give him | Verb qal sequential perfect first person common singular, suffix |
| בְּיָדֶֽךָ׃ | in hand your | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I will draw out Sisera the commander of Jabin’s army, his chariots, and his troops to the River Kishon, and I will deliver him into your hand.’” |
| KJV | And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into thine hand. |
| ASV | And I will draw unto thee, to the river Kishon, Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into thy hand. |
| YLT | and I have drawn unto thee, unto the brook Kishon, Sisera, head of the host of Jabin, and his chariot, and his multitude, and have given him into thy hand.' |
| WEB | I will draw to you, to the river Kishon, Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into your hand.’” |
| BBE | And I will make Sisera, the captain of Jabin's army, with his war-carriages and his forces, come against you at the river Kishon, where I will give him into your hands. |
Where they part company is in the rendering of 'Kishon' and 'hand' — see How Translations Differ.
The structure includes a main clause followed by several phrases that detail the action and its objects, highlighting the complexity of God's promise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָשַׁךְ
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 4:7
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's Call to Barakgenerated
Judges 4:7 is part of the account where Deborah calls Barak to lead Israel against the Canaanite army. She assures him of God’s support, promising that Sisera, the enemy commander, will be drawn out and delivered into his hands. This moment is pivotal in the narrative of Israel's deliverance from oppression, showcasing the role of prophetic leadership in guiding the people to victory.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:4 | And I will harden Pharaoh’s heart so that he will pursue them. But I will gain honor by means of Pharaoh and all his army, and the Egyptians will know that I am the LORD.” So this is what the Israelites did. |
| 2 | Joshua 11:20 | For it was of the LORD to harden their hearts to engage Israel in battle, so that they would be set apart for destruction and would receive no mercy, being annihilated as the LORD had commanded Moses. |
| 3 | Ezekiel 38:10–16 | This is what the Lord GOD says: On that day, thoughts will arise in your mind, and you will devise an evil plan. |
| 4 | Joel 3:11–14 | Come quickly, all you surrounding nations, and gather yourselves. Bring down Your mighty ones, O LORD. |
| 5 | Judges 5:21 | The River Kishon swept them away, the ancient river, the River Kishon. March on, O my soul, in strength! |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — מָשַׁךְ, u.ma.shakh.Tigenerated
The verb מָשַׁךְ (mashakh) means 'to draw' or 'to pull', with a broad range of applications. In this context, it signifies God's action of summoning Sisera to battle, emphasizing divine initiative in the unfolding events.
This verb is in the sequential perfect form, indicating a completed action that is part of the narrative's unfolding. The use of מָשַׁךְ here suggests not only physical drawing but also a strategic maneuver in warfare, highlighting God's control over the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'I will draw out Sisera', which is consistent across several translations including the KJV and ASV.
Sentence Structuregenerated
The main verb מָשַׁכְתִּי (I will draw) governs the sentence, with multiple phrases detailing the action and its object. The structure emphasizes the direct action taken by God through Deborah's words.
The sentence includes prepositional phrases indicating direction ('to you', 'to the River Kishon') and noun phrases that identify the objects of the action, creating a clear picture of the impending confrontation.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐπάχω to translate מָשַׁךְ, which conveys a similar sense of drawing out or summoning. This choice reflects a consistent understanding of God's active role in military strategy.
This translation choice shows a narrowing focus on the act of drawing out, emphasizing the divine orchestration of events leading to Israel's victory.
In plain words — the whole versegenerated
Judges 4:7 describes how God, through Deborah, promises to draw out Sisera and deliver him into Barak's hands. This highlights the divine intervention in Israel's battle against their oppressors.
Frequently Asked Questionsgenerated
It means that God will actively summon Sisera to face Barak in battle, ensuring that the enemy is brought to a point of confrontation.
Sisera is the commander of Jabin's army, known for his military prowess and ultimately defeated by Barak and Deborah.
Deborah serves as a prophetess and leader, conveying God's message to Barak and assuring him of victory.
The River Kishon is the location where the battle against Sisera takes place, symbolizing the site of Israel's deliverance.
Reflection Questionsgenerated
- In what ways do I see God's hand drawing me towards His purpose?
- How can I respond to God's call in my life as Barak did?
- What does it mean for me to trust in God's deliverance in challenging situations?
- How can I be a leader like Deborah, guiding others in faith?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 4:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will draw unto thee,.... Which are the words of the Lord by Deborah, as are the preceding, signifying, that by the secret and powerful influence of his providence he would so order things, and
Read John Gill on Judges 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand. No JFB commentary on this verse.
Read Robert Jamieson on Judges 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will draw unto thee, by my secret and powerful providence, ordering and overruling his inclinations that way.
Read Matthew Poole on Judges 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 4:7 And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’ s army, with his chariots and his multitude; and I will deliver him into thine hand. Ver. 7. And I will draw unto thee … Sisera.] Verbis pelliciam, I will persuade, I will incline his heart. “ Ducunt volentem fata, nolentem trahunt. ”
Read John Trapp on Judges 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) To the river Kishon.—This word rendered “river” is nachal, which means rather “a torrent-bed” or “water-course,” the Arabic wady, the Italian fiumara—such as the bed of the Kedron and the Rhinocolura. (LXX. cheimarrous, Vulg. torrens.) The river is always prominently mentioned in connection with this great victory (Psalms 83:9), because the overwhelming defeat of Canaan was due in great measure to the providential swelling of the torrent-waters, which turned its banks into a morass and rendered the iron chariots worse than useless. It contributed in the same way to the defeat of the Turks in the battle of Mount Tabor, April, 1799. The river is now called the Mukatta, i.e., “the river of…
Read Charles John Ellicott on Judges 4 →CambridgeThe Cambridge Bible for Schools and Colleges7. The overthrow of the enemy is predicted with prophetic authority; cf. Exodus 14:4. the river Kishon] Judges 4:13, Judges 5:21, now called Nahr el-Muḳ ?aṭ ?ṭ ?a‘, rises from the hills near Jenin (En-gannim), and flows “in a muddy trench, unseen five yards away” (G. A. Smith, Hist. Geogr., p. 382), parallel to the Carmel range, draining the Great Plain, and empties itself into the sea near Ḥ ?aifa. A northern branch rises to the W. of Tabor. the captain of Jabin’s army] See on Judges 4:1.
Read Cambridge on Judges 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThe brook or stream Kishon (Nahr Mukutta), so called from its winding course, caused by the dead level of the plain of Esdraelon through which it flows, rises, in respect to one of its sources or
Read Albert Barnes on Judges 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. I will draw unto thee… Sisera — She speaks in the name of Jehovah, who has power to influence human hearts, and turn them whithersoever he will. River Kishon — See on Judges 5:21. With his chariots — Rather, and his chariots.
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
And I will draw out Sisera the commander of Jabin’s army, his chariots, and his troops to the River Kishon, and I will deliver him into your hand.’”
I will draw to you, to the river Kishon, Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into your hand.’”
And I will draw out Sisera the commander of Jabin’s army, his chariots, and his troops to the River Kishon, and I will deliver him into your hand.’”
I will bring Sisera, the general of Jabin’s army, to you at the Kishon River, along with his chariots and huge army. I will hand him over to you.”
Tyndale line
And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into thine hand.
And I will draw unto thee, to the river Kishon, Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into thy hand.
And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into thine hand.
And I will draw to thee, to the river Kishon, Sisera the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thy hand.
And I wil drawe vnto thee to the riuer Kishon Sisera, the captaine of Iabins armie with his charets, and his multitude, and wil deliuer him into thine hand.
Strictly literal
and I will draw unto thee, to the torrent Kishon, Sisera, the captain of Jabin's army, and his chariots and his multitude, and I will give him into thy hand.
and I have drawn unto thee, unto the brook Kishon, Sisera, head of the host of Jabin, and his chariot, and his multitude, and have given him into thy hand.'
and I have drawn to you, to the Brook of Kishon, Sisera, head of the host of Jabin, and his chariot, and his multitude, and have given him into your hand.”
And I will draw unto thee, to the brook Kishon, Sissera, the captain of Yabin's army, and his chariots and his multitude; and I will give him up into thy hand.
I will draw out Sisera, the commander of Jabin's army, to meet you by the Kishon River, with his chariots and his army, and I will give you victory over him.'”
From the Latin
And I will bring unto thee in the place of the torrent Cison, Sisara the general of Jabin’s army, and his chariots, and all his multitude, and will deliver them into thy hand.
Simplified
I will bring Sisera, the commander of Jabin's army, with his chariots and his troops to the Kishon River, and hand him over to you.’”
And I will make Sisera, the captain of Jabin's army, with his war-carriages and his forces, come against you at the river Kishon, where I will give him into your hands.
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 aligns closely with the Septuagint, with 14 of the 16 words matched. The Dead Sea Scrolls show some restoration but maintain the essential elements of the text, confirming the reliability of the transmission.
וּמָשַׁכְתִּ֨י אֵלֶ֜יךָ אֶל־ נַ֣חַל קִישׁ֗וֹן אֶת־ סִֽיסְרָא֙ שַׂר־ צְבָ֣א יָבִ֔ין וְאֶת־ רִכְבּ֖וֹ וְאֶת־ הֲמוֹנ֑וֹ וּנְתַתִּ֖יהוּ בְּיָדֶֽךָ׃
14 of the 16 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.
[ומשכתי] [אלי׳ך] [אל] נחל קישון את סיסרא [שר] [צבא] [יבין] [ואת] רכב׳ו ואת המונ׳ו ונתתי׳הו [ביד׳ך]
4 words on the leather — 4 partly restored, 8 supplied entire by an editor.
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 4:7
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.
מָשַׁךְ (mashak) is a Hebrew verb meaning to draw or drag, with a wide range of applications. It can refer to actions like drawing a bow, prolonging time, or trailing seed during sowing. The entries also note uses in contexts of sound and cheer, as well as implications of height and postponement.
מָשַׁךְ vb. draw, drag
Qal
draw and lift out of
draw the bow
proceed, march
draw out a sound, give a sound
draw out, prolong, continue
trail seed (draw along in sowing)
(late) cheer (draw, attract, gratigy)
Niph. they shall not be prolonged (days of Babylon); it shall not be postponed
Pu. long drawn out: of persons, = tall; hope postponed, deferred
base
H4900 מָשַׁךְ draw, drag .. draw and lift out of
. draw the bow
. proceed, march
. draw out a sound, give a sound
. draw out, prolong, continue
. trail seed (draw along in sowing)
. (late) cheer (draw, attract, gratigy)
. they shall not be prolonged (days of Babylon); it shall not be postponed
. long drawn out: of persons, = tall; hope postponed, deferred
4900 mashak maw-shak'
a primitive root; to draw, used in a great variety of
applications (including to sow, to sound, to prolong, to
develop, to march, to remove, to delay, to be tall,
etc.):--draw (along, out), continue, defer, extend, forbear,
X give, handle, make (pro-, sound)long, X sow, scatter,
stretch out.
מָשַׁךְ (ma.shakh) — to draw.
1) to draw, drag, seize
1a) (Qal)
1a1) to draw (and lift out), drag along, lead along, drag or lead off, draw down
1a2) to draw (the bow)
1a3) to proceed, march
1a4) to draw out or give (a sound)
1a5) to draw out, prolong, continue
1a6) to trail (seed in sowing)
1a7) to cheer, draw, attract, gratify
1b) (Niphal) to be drawn out
1c) (Pual)
1c1) to be drawn out, be postponed, be deferred
1c2) to be tall
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
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 — Preposition · suffixHRd/Sp2ms
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)
HR — PrepositionHR
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
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…
קִישׁוֹן (Qiyshown) refers to the Kishon River in central Palestine, noted for its winding nature. It is significant in biblical history, being the site of the defeat of Sisera and the destruction of the prophets of Baal by Elijah. The word is derived from a root meaning 'winding' and is linked to Strong's H6983.
קִישׁוֹן n.pr. of wady running NW. through plain of Megiddo (Esdraelon)
base
H7028 קִישׁוֹן
7028 Qiyshown kee-shone'
from 6983; winding; Kishon, a river of Palestine:--Kishon,
Kison.
see HEBREW for 06983
קִישׁוֹן (qi.shon) — Kishon.
§ Kishon = "winding"
a river in central Palestine; scene of the defeat of Sisera by the Israelites in the time of the judges and the destruction of the prophets of Baal by Elijah
N-proper — Noun properHNpl
ki'-shon, kish'on (qishon; Keison): The "watercourse" or "torrent stream" along the banks of which the great battle was fought between Israel, led by Deborah and Barak, and the army of Sisera, in the waters of which so many perished (Jud 4:7, etc.). It is probably mentioned earlier as "the brook that is before Jokneam" (Jos 19:11; see JOKNEAM). It appears again as the scene of Elijah's slaughter of the prophets of Baal (1Ki 18:40). "The torrent" paragraph excellence in the district is the modern el-MuqaTTa`, a stream which drains all the plain of Esdraelon to the West of the watershed--a line drawn from Iksal to Nain, and thence to el-Fuleh and Zer`in. All the water East of this line, from the Nazareth hills, Tabor and Little…
Kishon
Winding, a winter torrent of Central Palestine, which rises about the roots of Tabor and Gilboa, and passing in a northerly direction through the plains of Esdraelon and Acre, falls into the Mediterranean at the north-eastern corner of the bay of Acre, at the foot of Carmel. It is the drain by which the waters of the plain of Esdraelon and of the mountains that surround it find their way to the sea. It bears the modern name of Nahr el-Mokattah, i.e., “the river of slaughter” (comp. 1 Kings 18:40). In the triumphal song of Deborah (Judg. 5:21) it is spoken of as “that ancient river,” either (1) because it had flowed on for ages, or (2), according to the Targum, because it was “the torrent in which were shown signs and wonders to Israel of old;” or (3) probably the reference…
(winding), The river, a torrent or winter stream of central Palestine, the scene of two of the grandest achievements of Israelitish history --the defeat of Sisera, Judges 4, and the destruction of the prophets of Baal by Elijah. (1 Kings 18:40) The Nahr Mukutta , the modern representative of the Kishon, is the drain by which the waters of the plain of Esdraelon and of the mountains which enclose that plain find their way through the plain of Acre to the Mediterranean. The part of the Kishon at which the prophets of Baal were slaughtered by Elijah was doubtless close below the spot on Carmel where the sacrifice had taken place.
Now the Mukutta, a brook that rises in the plain of Esdraelon, near the foot of mount Tabor. After passing through the great plain and receiving the waters of various smaller streams, it flows along the foot of mount Carmel, and discharges itself into the Carmel ridge, see CARMEL 2, make it a perennial stream for about seven miles from its mouth. But all the eastern part of its channel, now that the great plain of its channel, now that the great plain through which it flows is unwooded, it dry throughout the summer season; and yet, in the winter, and after heavy rains, it swells to a full and rapid torrent. The drowning of Sisera’s host, Jud 4:13 5:21, is paralleled by a similar destruction of Arabs fleeing from the French after the battle of mount Tabor, April 8, 1799.
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.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
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…
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cs — 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…
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.
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)
HC/To — Conjunction · particleHC/To
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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)
HC/To — Conjunction · particleHC/To
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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)
Conj | V-Qal-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp3ms
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