Judges 5:7 — Word Study
WLCחָדְל֧וּ פְרָז֛וֹן בְּיִשְׂרָאֵ֖ל חָדֵ֑לּוּ עַ֤ד שַׁקַּ֙מְתִּי֙ דְּבוֹרָ֔ה שַׁקַּ֥מְתִּי אֵ֖ם בְּיִשְׂרָאֵֽל׃
BSALife in the villagespᵉrâzôwn [village life, daily activity, rural areas, unwalled towns] ceasedchâdal■ [stopped, came to an end] it endedchâdal■ [ceased to exist, was no more] in IsraelYisrâʼêl [the descendants of Jacob] untilʻad I, DeborahDᵉbôwrâh [a prophetess and judge] aroseqûwm■ [stood up, rose to power] a motherʼêm [a maternal figure, caregiver] in IsraelYisrâʼêl
| Greek | English | Parsing |
|---|---|---|
| חָדְל֧וּ | they ceased | Verb, Qal, perfect third person common plural |
| פְרָז֛וֹן | rural people | Noun common, masculine singular absolute |
| בְּיִשְׂרָאֵ֖ל | in Israel | Preposition, noun proper |
| חָדֵ֑לּוּ | they ceased | Verb, Qal, perfect third person common plural |
| עַ֤ד | until | Preposition |
| שַׁקַּ֙מְתִּי֙ | that I arose | Particle, verb qal perfect first person common singular |
| דְּבוֹרָ֔ה | Deborah | Noun proper feminine |
| שַׁקַּ֥מְתִּי | that I arose | Particle, verb qal perfect first person common singular |
| אֵ֖ם | a mother | Noun common, feminine singular absolute |
| בְּיִשְׂרָאֵֽל׃ | in Israel | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Life in the villages ceased; it ended in Israel, until I, Deborah, arose, a mother in Israel. |
| KJV | The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. |
| ASV | The rulers ceased in Israel, they ceased, Until that I Deborah arose, That I arose a mother in Israel. |
| YLT | Villages ceased in Israel — they ceased, Till that I arose — Deborah, That I arose, a mother in Israel. |
| WEB | The rulers ceased in Israel. They ceased until I, Deborah, arose; Until I arose a mother in Israel. |
| BBE | Country towns were no more in Israel, ***were no more, till you, Deborah, came up, till you came up as a mother in Israel. |
Translations consistently render the key terms without significant variation.
The sentence is structured around a main clause with several supporting phrases that elaborate on the context and significance of Deborah's rise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפְּרָזוֹן
verbחָדַל
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 5:7
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 — The Song of Deborahgenerated
Judges 5:7 describes a period of stagnation in Israel, where life in the villages came to a standstill. This situation persisted until Deborah, a significant figure in Israel's history, arose to lead the people. Her leadership is celebrated in this poetic account, highlighting the importance of her role during a time of crisis, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 9:19 | This is why the rural Jews, who live in the villages, observe the fourteenth day of the month of Adar as a day of joy and feasting. It is a holiday for sending gifts to one another. |
| 2 | Judges 4:4–6 | Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. |
| 3 | 2 Samuel 20:19 | I am among the peaceable and faithful in Israel, but you are trying to destroy a city that is a mother in Israel. Why would you swallow up the LORD’s inheritance?” |
| 4 | Isaiah 49:23 | Kings will be your foster fathers, and their queens your nursing mothers. They will bow to you facedown and lick the dust at your feet. Then you will know that I am the LORD; those who hope in Me will never be put to shame.” |
| 5 | Romans 16:13 | Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me as well. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — חָדְל֧וּ, cha.de.Lugenerated
The word חָדַל (chadal) is a verb meaning to cease or come to an end. It indicates a stopping or halting of action, suggesting that life in the villages had completely stopped.
In this verse, it emphasizes a significant change in Israel's daily life, marking a transition from activity to inactivity, which underscores the impact of Deborah's rise as a leader.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of חָדְל֧וּ as 'ceased' or 'ended.'
The translations consistently reflect the cessation of life in the villages, emphasizing the significance of Deborah's emergence.
Sentence Structuregenerated
The main verb of the verse is חָדְל֧וּ, they ceased, which governs the structure of the sentence. It is followed by a noun phrase that identifies the subject, פְרָז֛וֹן, rural people, and several clauses that elaborate on the state of Israel until Deborah arose.
The structure highlights the contrast between the inactivity in Israel and the pivotal moment of Deborah's rise, marking a significant turning point in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates חָדְל֧וּ as ἐχέλιπον (echelipon), which conveys a similar sense of cessation. This choice indicates a consistent understanding of the Hebrew term's meaning.
The use of δυνατοὶ (dunatoi) for פְרָז֛וֹן suggests a focus on the strength or capability of the rural people, emphasizing their role in the narrative.
In plain words — the whole versegenerated
Judges 5:7 tells us that life in the villages of Israel had stopped until Deborah, a mother and leader, arose. This verse highlights the importance of her leadership during a time of crisis when daily activities had ceased.
Frequently Asked Questionsgenerated
It indicates a significant disruption in daily activities and societal functions in Israel, reflecting a time of turmoil.
Deborah is described as a prophetess and judge, a key figure who rose to lead Israel during a critical time.
It emphasizes her nurturing and leadership role, suggesting a protective and guiding presence for her people.
It illustrates a pivotal moment in Israel's history, highlighting the need for strong leadership during periods of crisis.
Reflection Questionsgenerated
- In what ways do I see leadership emerging in times of crisis in my own life?
- How can I support others who may feel like life has ceased around them?
- What qualities do I admire in leaders like Deborah, and how can I embody those qualities?
- How does understanding Deborah's role change my perspective on the importance of women in leadership?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting the strong ones in Israel as those who paused in their duties until Deborah arose, highlighting the significance of her leadership.
However, the strong ones in Israel ceased, they paused until Deborah, a mother in Israel, arose. These strong ones are the learned teachers and preachers of the law, who are said to have paused, that is, to not have been present,Early Church Fathers on Judges 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe inhabitants of the villages ceased,.... Not only did those Canaanitish robbers go upon the highway, and robbed all they met with, which made travelling difficult and dangerous; but entered into
Read John Gill on Judges 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.
Read Robert Jamieson on Judges 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe villages ceased; the people forsook all their unfortified towns, as not being able to protect them from military insolence. A mother, i.e. to be to them as a mother, to instruct, and rule, and protect them, which duties a mother oweth to her children as far as she is able.
Read Matthew Poole on Judges 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 5:7 [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.Ver. 7. The inhabitants of the villages ceased.] As now they do in Hungary, where the Turk wasteth at pleasure. They want but another Hunniades at the heels of them, who fought five times upon one day with the Turks, and five times foiled and put them to flight: and at that famous battle of Vascape, with fifteen thousand soldiers, he overthrew Abedin Bassa with fourscore thousand fighting men. Until that I Deborah arose.] This she speaketh not as vaunting of herself, but to the glory of God, who had made use of her as his unworthy instrument to excite Barak…
Read John Trapp on Judges 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The inhabitants of the villages ceased.—The one Hebrew word for “the inhabitants of the villages” is perâzôn. The rendering of our version is supported by the Chaldee, and by the meaning of the analogous words in Deuteronomy 3:5.1 Samuel 6:18, &c. But this cannot be the meaning in Judges 5:11; and it is far more probable that the LXX. (Cod. B) is right in rendering it “princes” (dunatoi; Vulgate, fortes), though the difficulty of the word is shown by its being simply transliterated (phrazon) in the Alexandrine MS. The meaning probably is “warlike chiefs” (comp. Habakkuk 3:14). Luther renders it “peasants.” A mother in Israel.—For this metaphor, comp. 2 Samuel 20:19; Job 29:16; Genesis…
Read Charles John Ellicott on Judges 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The villages ceased] The people were obliged to live together in fortified places; or in great numbers, to protect each other against the incursions of bands of spoilers.
Read AdamClarke on Judges 5 →CambridgeThe Cambridge Bible for Schools and Colleges7. The rulers ceased] The Targ., Peshitto, Jewish commentators followed by AV., treat the Hebr. pμrβzτn (sing.), found only here and Judges 5:11, as equivalent to pμrβzτth (plur.) = ‘open regions,’ ‘hamlets,’ as opposed to walled towns, Ezekiel 38:11, Zechariah 2:3; hence perβzξ ‘hamlet-dweller’ 1 Samuel 6:18 and, doubtfully, Perizzites Judges 1:5 n. But this rendering inhabitants of villages does not suit Judges 5:11; ‘the righteous acts towards his peasantry’ makes sense in English, but it does not fairly represent the harshness of the Hebrew. Another ancient rendering, is ‘powerful ones,’ LXX. B, Vulgate fortes, rulers, more strictly ‘power,’ ‘rule’; but this, though suitable for Judges…
Read Cambridge on Judges 5 →Albert Barnes1798–1870Barnes' Notes on the BibleRender the word “villages” (here and in Judges 5:11) judgment, rule, or judges, rulers. The sense is “The princes (or magistrates) ceased in Israel,” i. e.
Read Albert Barnes on Judges 5 →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
Life in the villages ceased; it ended in Israel, until I, Deborah, arose, a mother in Israel.
The rulers ceased in Israel. They ceased until I, Deborah, arose; Until I arose a mother in Israel.
Life in the villages ceased; it ended in Israel, until I, Deborah, arose, a mother in Israel.
Warriors were scarce, they were scarce in Israel, until you arose, Deborah, until you arose as a motherly protector in Israel.
Tyndale line
The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.
The rulers ceased in Israel, they ceased, Until that I Deborah arose, That I arose a mother in Israel.
The rulers ceased in Israel, they ceased, until that I Deborah arose, that I arose a mother in Israel.
The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.
The townes were not inhabited: they decayed, I say, in Israel, vntill I Deborah came vp, which rose vp a mother in Israel.
Strictly literal
The villages ceased in Israel, Ceased until that I Deborah arose, That I arose a mother in Israel.
Villages ceased in Israel — they ceased, Till that I arose — Deborah, That I arose, a mother in Israel.
Villages ceased in Israel—they ceased, || Until I arose—Deborah, || That I arose, a mother in Israel.
Desolate were the open towns in Israel, they were desolate, until that I arose, Deborah, that I arose a mother in Israel.
There were few rural people in Israel, until I, Deborah, arose—arose as a mother in Israel!
From the Latin
The valiant men ceased, and rested in Israel: until Debbora arose, a mother arose in Israel.
Simplified
Village life in Israel was abandoned until I, Deborah, came on the scene as a mother in Israel.
Country towns were no more in Israel, ***were no more, till you, Deborah, came up, till you came up as a mother in Israel.
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 all ten words matched in the Hebrew and Greek texts. This consistency indicates a shared understanding of the verse's meaning across these ancient witnesses.
חָדְל֧וּ פְרָז֛וֹן בְּיִשְׂרָאֵ֖ל חָדֵ֑לּוּ עַ֤ד שַׁקַּ֙מְתִּי֙ דְּבוֹרָ֔ה שַׁקַּ֥מְתִּי אֵ֖ם בְּיִשְׂרָאֵֽל׃
10 of the 10 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 5:7
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.
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
פְּרָזוֹן (prazown) refers to a rural population or villagers, with a focus on those living in unwalled villages. The term is derived from a root meaning related to leadership or magistracy, though its exact meaning remains uncertain. It is noted for its association with rustic or rural people.
פְּרָזוֹן n.[m.] dub., poss. coll. rural population, rustics
base
H6520 פְּרָזוֹן
6520 prazown per-aw-zone'
from the same as 6518; magistracy, i.e. leadership (also
concretely, chieftains):--village.
see HEBREW for 06518
פְּרָזוֹן (pe.ra.zon) — villager.
1) rural population, rustics, rural people, people of unwalled villages
1a) meaning uncertain
N-ms — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Rel | V-Qal-Perf-1cs — Particle · verb qal perfect first person common singularHTr/Vqp1cs
דְּבוֹרָה (Deborah) refers to two notable women in the Old Testament: the nurse of Rebekah and a prophetess who judged Israel. The name means 'bee.' The entries indicate her significance during the time of the Patriarchs and in the period before Israel's monarchy, with references to Genesis 35:8 and Judges 4:4.
דְּבוֹרָה n.pr.f. (bee)
the nurse of Rebekah
the prophetess
base
H1683 דְּבוֹרָה . the nurse of Rebekah
. the prophetess
1683 Dbowrah deb-o-raw'
or (shortened) Dborah {deb-o-raw'}; the same as 1682;
Deborah, the name of two Hebrewesses:--Deborah.
see HEBREW for 01682
דְּבוֹרָה (de.bo.rah) — Deborah.
A judge living at the time of the Patriarchs, only mentioned at Gen.35.8
§ Deborah = "bee"
1) the nurse of Rebekah who accompanied her from the house of Bethuel
2) a prophetess who judged Israel
דְּבוֹרָה (de.bo.rah) — Deborah.
A woman living before Israel's Monarchy, first mentioned at Jdg.4.4; married to Lappidoth (H3941)
§ Deborah = "bee"
1) the nurse of Rebekah who accompanied her from the house of Bethuel
2) a prophetess who judged Israel
N-proper — Noun proper feminineHNpf
deb'-o-ra (debhorah, signifying "bee"):
(1) Rebekah's nurse, who died near Bethel and was buried under "the oak of weeping" (Ge 35:8 margin).
(2) A prophetess, fourth in the order of the "judges." In aftertime a palm tree, known as the "palm tree of Deborah," was shown between Ramah and Bethel, beneath which the prophetess was wont to administer justice. Like the rest of the "judges" she became a leader of her people in times of national distress. This time the oppressor was Jabin, king of Hazor, whose general was Sisera. Deborah summoned Barak of Kedesh-naphtali and delivered to him the Divine message to meet Sisera in battle by the brook Kishon. Barak induced Deborah to accompany him; they were joined by 10,000 men of Zebulun and Naphtali. The battle took place by the brook Kishon, and Sisera's army was thoroughly routed. While Barak…
Deborah
A bee. (1.) Rebekah’s nurse. She accompanied her mistress when she left her father’s house in Padan-aram to become the wife of Isaac (Gen. 24:59). Many years afterwards she died at Bethel, and was buried under the “oak of weeping”, Allon-bachuth (35:8).
(2.) A prophetess, “wife” (woman?) of Lapidoth. Jabin, the king of Hazor, had for twenty years held Israel in degrading subjection. The spirit of patriotism seemed crushed out of the nation. In this emergency Deborah roused the people from their lethargy. Her fame spread far and wide. She became a “mother in Israel” (Judg. 4:6, 14; 5:7), and “the children of Israel came up to her for judgment” as she sat in her tent under the palm tree “between Ramah and Bethel.” Preparations were everywhere made by her direction for…
(a bee). (B.C. 1857.) The nurse of Rebekah. (Genesis 35:8) Deborah accompanied Rebekah from the house of Bethuel, (Genesis 24:59) and is only mentioned by name on the occasion of her burial under the oak tree of Bethel, which was called in her honor Allon-bachuth. A prophetess who judged Israel. Judges 4,5. (B.C, 1316.) She lived under the palm tree of Deborah between Ramah and Bethel in Mount Ephraim, (Judges 4:5) which, as palm trees were rare in Palestine, "is mentioned as a well-known and solitary landmark." She was probably a woman of Ephraim. Lapidoth was probably her husband, and not Barak as some say. She was not so much a judge as one gifted with prophetic command (
1. A prophetess, and wife of Lapidoth, judged the Israelites, and dwelt under a palm-tree between Ramah and Bethel, Jud 4:4,5. She sent for Barak, directed him to attack Sisera, and promised him victory. Barak, however, refused to go unless she accompanied him, which she did, but told him that the success of the expedition would be imputed to a woman and not to him. After the victory, Deborah composed a splendid triumphal song, which is preserved in Jud 5:1- 31.
2. The nurse of Rebekah, whom she accompanied from Aram into Canaan, Ge 24:1-67. At her death, near Bethel, she was buried with honorable marks of affection, Ge 35:8. There is something very beautiful in this simple and…
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
HTr/Vqp1cs — Particle · verb qal perfect first person common singularHTr/Vqp1cs
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs — Noun common · feminine singular absoluteHNcfsa
muth'-er ('em, "mother," "dam," "ancestress"; meter):
1. Her Position in the Old Testament:
In vain do we look in the Scriptures for traces of the low position which woman occupies in many eastern lands. A false impression has been created by her present position in the East, especially under Mohammedan rule. Her place as depicted in the Scriptures is a totally different one. Women there move on the same social plane with men. They often occupy leading public positions (Ex 15:20; Jud 4:4; 2Ki 22:14). The love of offspring was deeply imbedded in the heart of Hebrew women, and thus motherhood was highly respected. Among the patriarchs women, and especially mothers, occupy a prominent place. In Rebekah's marriage, her mother seems…
The superiority of the Hebrew over all contemporaneous systems of legislation and of morals is strongly shown in the higher estimation of the mother in the Jewish family, as contrasted with modern Oriental as well as ancient Oriental and classical usage. The king’s mother, as appears in the case of Bath-sheba, was treated with special honor. (Exodus 20:12; Leviticus 19:3; 5:16; 21:18,21; 1 Kings 2:29; Proverbs 10:1; 15:20; 17:25; 29:15; 31:1,30)
The Hebrew words AM and AB, mother and father, are simple and easy sounds for infant lips, like mamma and papa in English. See ABBA. "Before the child shall have knowledge to cry, My father, and My mother," Isa 8:4. In addition to the usual meaning of "mother," AM sometimes signifies in the Bible grandmother, 1Ki 15:10, or some remote female ancestor, Ge 3:20. It is put for a chief city, 2Sa 20:19; for a benefactress, Jud 5:7; for a nation, as in the expressive English phrase, "the mother country," Isa 3:12 49:23. The fond affection of a mother is often referred to in…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.