Judges 5:8 — Word Study
WLCיִבְחַר֙ אֱלֹהִ֣ים חֲדָשִׁ֔ים אָ֖ז לָחֶ֣ם שְׁעָרִ֑ים מָגֵ֤ן אִם־ יֵֽרָאֶה֙ וָרֹ֔מַח בְּאַרְבָּעִ֥ים אֶ֖לֶף בְּיִשְׂרָאֵֽל׃
BSAWhen they chosebâchar▸ [selected, elected] newchâdâsh [recently created, renewed] godsʼĕlôhîym [Elohim, divine beings] thenʼâz [at that time, previously] warlâchem△ [battle, conflict] came to their gatesshaʻar [city entrances, points of access] Notʼim a shieldmâgên [means of protection, defense] or spearrômach [weapon, lance] was foundrâʼâh▸ [seen, discovered] among fortyʼarbâʻîym thousandʼeleph [a large number, multitude] in IsraelYisrâʼêl [the symbolic name of Jacob, God's people]
| Greek | English | Parsing |
|---|---|---|
| יִבְחַר֙ | it chose | Verb, Qal, imperfect third person masculine singular |
| אֱלֹהִ֣ים | gods | Noun common, masculine plural absolute |
| חֲדָשִׁ֔ים | new | Adj |
| אָ֖ז | then | Adverb |
| לָחֶ֣ם | bread | Noun common, masculine singular absolute |
| שְׁעָרִ֑ים | gates | Noun common, masculine plural absolute |
| מָגֵ֤ן | a shield | Noun common, masculine singular absolute |
| אִם־ | if | Particle |
| יֵֽרָאֶה֙ | it was seen | Verb, Niphal, imperfect third person masculine singular |
| וָרֹ֔מַח | and a spear | Conjunction, noun common masculine singular absolute |
| בְּאַרְבָּעִ֥ים | among forty | Preposition, noun common masculine plural absolute |
| אֶ֖לֶף | thousand | Noun common, both 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 | When they chose new gods, then war came to their gates. Not a shield or spear was found among forty thousand in Israel. |
| KJV | They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel? |
| ASV | They chose new gods; Then was war in the gates: Was there a shield or spear seen Among forty thousand in Israel? |
| YLT | He chooseth new gods, Then war [is] at the gates! A shield is not seen — and a spear Among forty thousand in Israel. |
| WEB | They chose new gods. Then war was in the gates. Was there a shield or spear seen among forty thousand in Israel? |
| BBE | They had no one to make arms, there were no more armed men in the towns; was there a body-cover or a spear to be seen among forty thousand in Israel? |
The translations agree on the key terms and overall meaning of the verse.
The structure of the verse highlights the cause-and-effect relationship between the choice of new gods and the resulting conflict.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלָחֶם
verbבָּחַר
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 5:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Song of Deborahgenerated
Judges 5:8 describes a pivotal moment in Israel's history when the people chose new gods, resulting in war at their gates. Deborah, the prophetess, reflects on how this choice led to a lack of defense among the Israelites, highlighting the consequences of abandoning their faith. This context is crucial for understanding the dynamics of leadership and faith in Israel during this time.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 2:12–17 | Thus they forsook the LORD, the God of their fathers, who had brought them out of the land of Egypt, and they followed after various gods of the peoples around them. They bowed down to them and provoked the LORD to anger, |
| 2 | Deuteronomy 32:16–17 | They provoked His jealousy with foreign gods; they enraged Him with abominations. |
| 3 | Judges 4:3 | Then the Israelites cried out to the LORD, because Jabin had nine hundred chariots of iron, and he had harshly oppressed the Israelites for twenty years. |
| 4 | 1 Samuel 13:19–22 | And no blacksmith could be found in all the land of Israel, because the Philistines had said, “The Hebrews must not be allowed to make swords or spears.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יִבְחַר, yiv.Chargenerated
The verb בָּחַר (bachar) means to choose or select, indicating an active decision-making process. It appears in various contexts, often related to divine or human choices, and is used in the imperfect tense here, suggesting an ongoing action.
The choice of new gods signifies a significant shift in allegiance, leading to dire consequences. The grammatical structure emphasizes the act of choosing as pivotal, linking it directly to the resulting war.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb יִבְחַר (yiv.Char) governs the sentence, indicating the action of choosing. The structure includes a series of clauses that detail the consequences of this choice, culminating in the description of the lack of weapons.
This sentence's flow emphasizes the cause-and-effect relationship between the choice of new gods and the ensuing war, with the placement of the verb at the beginning highlighting its importance.
Septuagint Backgroundgenerated
The Septuagint translates יִבְחַר as ἐχελέχαντο (echelēchanto), which suggests a similar meaning of choosing but may imply a more passive sense of being chosen. This reflects a nuanced interpretation of the act of selection.
The choice of θεοὺς for אֱלֹהִים indicates a focus on the divine nature of the beings chosen, aligning with the broader themes of idolatry and divine authority.
In plain words — the whole versegenerated
Judges 5:8 tells us that when the Israelites chose new gods, it led to war at their gates, and they found no shields or spears among forty thousand people. This highlights the consequences of abandoning their faith and the state of their defenses.
Frequently Asked Questionsgenerated
It signifies a shift in loyalty from the God of Israel to other deities, which had serious consequences for their security.
It illustrates the vulnerability of Israel during this time, indicating a lack of preparedness for battle.
Deborah is a prophetess and judge in Israel, known for her leadership during a time of oppression.
This verse is part of a song celebrating Israel's victory over their enemies after a period of oppression, emphasizing the importance of faithfulness to God.
Reflection Questionsgenerated
- What are some modern examples of choosing values or beliefs that lead to conflict?
- How can we ensure our choices align with our core beliefs?
- In what ways can we support each other in staying true to our commitments?
- What lessons can we learn from Israel's experience in this verse?
The early church on this verse — how the Fathers read it
Early commentary on this verse by Jerome reflects on the implications of Israel's choice of new gods and the ensuing conflict.
The Lord has chosen new wars, and he himself overturns the gates of the enemy. If a shield and a spear appeared among forty thousand Israelites, it is to be understood that he said this as if by swearing an oath,Early Church Fathers on Judges 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 5:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey chose new gods,.... That is, Israel, as most of the Jewish commentators interpret it; for the verb is singular, and Israel agrees well with it: this they did after the death of Joshua; it refers
Read John Gill on Judges 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel? They chose new gods. This clause has been variously rendered. But we shall notice only two.
Read Robert Jamieson on Judges 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey did not only submit to idolatry when they were forced to it by tyrants, but they freely chose new gods; new to them, and unknown to their fathers, and new in comparison of the true and everlasting God of Israel, being but upstarts, and of yesterday. In the gates, i.e. in their walled cities, which have gates and bars; gates are oft put for cities, as . Then their strongest holds fell into the hands of their enemies. Was there, i.e. there was not; the meaning is not that all the Israelites had no arms, for here is mention made only of shields or spears; so they might have swords, and bows, and arrows to offend their enemies; but either that they had but few arms among them, being many…
Read Matthew Poole on Judges 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 5:8 They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel?Ver. 8. They chose new gods.] τακαινακενα: Nihil mihi antiquius, id est potius: We should set a jealous eye upon novelties, and say, The old is better. Idolatry is ancient, but not in comparison of God’ s true worship. The serpent’ s grammar first taught men to decline God plurally, Eritis sicut Dii, ye shall be as gods, saith Damianus. Then was war in the gates.] Hannibal ad portas; the enemy came up to their very gates, disarming and disabling them for their own defence. Rome, since it became Antichristian, was never besieged, but it was taken. Idolatry is a land…
Read John Trapp on Judges 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) They chose new gods.—The Chaldee and the LXX. agree in this interpretation, which is strongly supported by Deuteronomy 32:16-17. The Syriac and Vulgate render it “God chose new things,” or “wars” (nova bella elegit Dominus, Vulg.); but this gives a poorer sense, and is open to the objection that Jehovah, not Elohim, is used throughout the rest of the song. It alludes to the idolatry (Jeremiah 2:11) which brought the retribution described in the next clause. Ewald and his pupil, Bertheau, render “gods” (Elohim) by “judges;” but this is very doubtful, though the word has that meaning in Exodus 21:6; Exodus 22:7-8. Then was war in the gates.—The Canaanites drove the Israelites from the…
Read Charles John Ellicott on Judges 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. They chose new gods] This was the cause of all their calamities; they forsook Jehovah, and served other gods; and then was war in their gates-they were hemmed up in every place, and besieged in all their fortified cities; and they were defenseless, they had no means of resisting their adversaries; for even among forty thousand men, there was neither spear nor shield to be seen. The Vulgate gives a strange and curious turn to this verse: Nova bella elegit Dominus, et portas hostium ipse subvertit; "The Lord chose a new species of war, and himself subverted the gates of the enemy." Now, what was this new species of war? A woman signifies her orders to Barak; he takes 10,000 men…
Read AdamClarke on Judges 5 →CambridgeThe Cambridge Bible for Schools and Colleges8. It is still the period of the oppression, though Judges 5:7 has for a moment anticipated matters by alluding to the ‘rise’ of Deborah. The first half of the verse yields no certain meaning. They chose new gods, lit. it (Israel) chooses etc., implies that Israel had been guilty of apostasy, and so was punished by an invasion; this is an idea quite foreign to the poem. Of the other renderings, God chose new things, nova bella elegit Dominus, Vulgate, is ungrammatical in Hebr. and open to the objection that Jehovah, not Elohim, is the Name in the poem; he chooses new judges (Ewald) is based upon an erroneous interpretation of Elohim in Exodus 21:6 etc. There was war in the gates seems to…
Read Cambridge on Judges 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThe “war in the gates” describes the hostile attacks of the Canaanites, which were the punishment of the idolatry of the Israelites (compare the marginal references), and the reduction of Israel to
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
When they chose new gods, then war came to their gates. Not a shield or spear was found among forty thousand in Israel.
They chose new gods. Then war was in the gates. Was there a shield or spear seen among forty thousand in Israel?
When they chose new gods, then war came to their gates. Not a shield or spear was found among forty thousand in Israel.
God chose new leaders, then fighters appeared in the city gates; but, I swear, not a shield or spear could be found, among forty military units in Israel.
Tyndale line
They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel?
They chose new gods; Then was war in the gates: Was there a shield or spear seen Among forty thousand in Israel?
They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel?
They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel?
They chose new gods: then was warre in the gates. Was there a shielde or speare seene among fourtie thousand of Israel?
Strictly literal
They chose new gods; then was war in the gates: Was there a shield or spear seen among forty thousand in Israel?
He chooseth new gods, Then war [is] at the gates! A shield is not seen — and a spear Among forty thousand in Israel.
He chooses new gods, || Then war [is] at the gates! A shield is not seen—and a spear || Among forty thousand in Israel.
They chose new gods, then was there war in the gates: was there a shield seen or a spear among forty thousand in Israel?
When they chose new gods, there was fighting at the city gates and yet there were no shields or spears seen among forty thousand in Israel.
From the Latin
The Lord chose new wars, and he himself overthrew the gates of the enemies: a shield and spear was not seen among forty thousand of Israel.
Simplified
When the people chose new gods, then war arrived at their gates. Not even a shield or spear could be found among forty thousand warriors in Israel.
They had no one to make arms, there were no more armed men in the towns; was there a body-cover or a spear to be seen among forty thousand 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 are largely in agreement, with twelve of the thirteen words matching. This consistency underscores the reliability of the text across different traditions.
יִבְחַר֙ אֱלֹהִ֣ים חֲדָשִׁ֔ים אָ֖ז לָחֶ֣ם שְׁעָרִ֑ים מָגֵ֤ן אִם־ יֵֽרָאֶה֙ וָרֹ֔מַח בְּאַרְבָּעִ֥ים אֶ֖לֶף בְּיִשְׂרָאֵֽל׃
12 of the 13 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 5:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
חָדָשׁ (chadash) means 'new' or 'fresh.' It is derived from the root word represented by Strong's H2318. The entries indicate that it covers meanings related to novelty and freshness, with an Aramaic equivalent noted as חֲדַ֑ת (cha.dat).
H2319 חָדָשׁ new
2319 chadash khaw-dawsh'
from 2318; new:--fresh, new thing.
see HEBREW for 02318
חָדָשׁ (cha.dash) — New (Gate).
§ new, new thing, fresh
חָדָשׁ (cha.dash) — new.
new, new thing, fresh
Aramaic equivalent: cha.dat (חֲדַ֑ת "new" H2323)
Adj — AdjHAampa
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
לָחֶם (lachem) primarily means 'war' and is derived from a root associated with battle. Its usage is limited, appearing only in Judges 5:8, where it is translated as 'war of the gates.' The meaning is considered uncertain, with lexicons noting the rarity of the term.
לָחֶם n.[m.] only in Ju 5:8, usu. tr. then was there war of (= at) the gates, but improb.
ref
H3901 לָחֶם
3901 lachem law-khem'
from 3898, battle:--war.
see HEBREW for 03898
לָחֶם (la.chem) — war.
1) war
1a) meaning uncertain
N-ms — Noun common · masculine singular absoluteHNcmsa
bred (lechem; artos):
I. DIETARY PREEMINENCE
II. MATERIALS
1. Barley
2. Wheat
3. Three Kinds of Flour
III. BREAD-MAKING
1. Grinding
2. Kneading
3. Baking
(1) Hot Stones
(2) Baking Pans
4. Ovens
(1) The Bowl-Oven
(2) The Jar-Oven
(3) The Pit-Oven
5. Forms of Baked Bread
6. Work for Women
IV. SANCTITY AND SYMBOLISM OF BREAD
1. Sanctity
2. Symbolism
LITERATURE
The art of bread-making is very ancient. It was even known to the Egyptians at a very early day (Wilkinson, Ancient Egyptians), to the Hebrews of the Exodus (Nowack, Lehrbuch der hebr. Archaologie) and, of course, to the Greeks and Romans of a later day. Bread played a large part in the vocabulary and in the life of the ancient Hebrews.
I. Dietary Preeminence.
(1) In the East bread is primary, other articles of food merely accessory; while in the West meat and other things chiefly constitute the meal, and bread is merely secondary. Accordingly "bread" in…
Bread
Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or “kneading troughs” (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always…
The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short…
A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked.
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-mp — Noun common · masculine plural absoluteHNcmpa
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
N-cs — Noun common · masculine singular absoluteHNcmsa
sheld.
See ARMOR, IV, 1.
Shield
Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).
Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is…
The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the shield was kept bright by the application of oil as implied in (Isaiah 21:5) The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. (1 Kings 10:17) In the metaphorical language of the…
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
רֹ֫מַח (romach) refers to a spear or lance, derived from a root meaning to hurl. The entries consistently describe it as a weapon, particularly highlighting its iron point. There are no significant disagreements among the lexicons regarding its meaning.
רֹ֫מַח n.[m.] spear, lance
base
H7420 רֹ֫מַח
7420 romach ro'-makh
from an unused root meaning to hurl; a lance (as thrown);
especially the iron point:--buckler, javelin, lancet, spear.
רֹ֫מַח (ro.mach) — spear.
spear, lance
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
אַרְבָּעִים (arba`iym) simply means 'forty' in Hebrew. It is a multiple of the number 702 and is consistently defined across various lexicons. There are no significant disagreements among the entries regarding its meaning.
אַרְבָּעִים a forty
base
H705 אַרְבָּעִים a forty
705 'arba`iym ar-baw-eem'
multiple of 702; forty:---forty.
see HEBREW for 0702
אַרְבָּעִים (ar.ba.im) — forty.
forty
Prep | Adj — Preposition · noun common masculine plural absoluteHR/Ncmpa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
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.