Judges 7:21 — Word Study
WLCוַיַּֽעַמְדוּ֙ אִ֣ישׁ תַּחְתָּ֔יו סָבִ֖יב לַֽמַּחֲנֶ֑ה וַיָּ֧רָץ כָּל־ הַֽמַּחֲנֶ֛ה וַיָּרִ֖יעוּ וַיָּנֽוּסוּ׃
BSAEach [Israelite]ʼîysh [every man, individual warrior] tookʻâmad▸ his positiontachath [stood firmly, in readiness] aroundçâbîyb [surrounding, encircling] the campmachăneh [army, military encampment] and the entirekôl [whole, all] Midianite armymachăneh [host, military force] fledrûwts▸ [ran away quickly, in panic] crying outrûwaʻ▸ [shouting, making a loud noise] as they rannûwç▸ [rushed, fled in haste]
| Greek | English | Parsing |
|---|---|---|
| וַיַּֽעַמְדוּ֙ | and they stood | Verb, Qal, sequential imperfect third person masculine plural |
| אִ֣ישׁ | everyone | Noun common, masculine singular absolute |
| תַּחְתָּ֔יו | in place his | Noun common masculine plural construct, suffix |
| סָבִ֖יב | round about | Noun common, both singular absolute |
| לַֽמַּחֲנֶ֑ה | the camp | Preposition, noun common feminine singular absolute |
| וַיָּ֧רָץ | and it ran | Verb, Qal, sequential imperfect third person masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| הַֽמַּחֲנֶ֛ה | the army | Particle, noun common feminine singular absolute |
| וַיָּרִ֖יעוּ | and they shouted in distress | Verb, Hiphil, sequential imperfect third person masculine plural |
| וַיָּנֽוּסוּ׃ | and they fled | Verb, Hiphil, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Each Israelite took his position around the camp, and the entire Midianite army fled, crying out as they ran. |
| KJV | And they stood every man in his place round about the camp: and all the host ran, and cried, and fled. |
| ASV | And they stood every man in his place round about the camp; and all the host ran; and they shouted, and put them to flight. |
| YLT | And they stand each in his place, round about the camp, and all the camp runneth, and they shout, and flee; |
| WEB | They each stood in his place around the camp, and all the army ran; and they shouted, and put them to flight. |
| BBE | Then they made a line round the tents, every man in his place; and all the army, awaking from sleep, came running out, and with loud cries went in flight. |
Where they part company is in the rendering of עָמַד — see How Translations Differ.
The sentence has a main clause followed by details about the positioning of the Israelites and the actions of the Midianites, illustrating the sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָמַד
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 7:21
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 Battle Against Midiangenerated
Judges 7:21 describes a pivotal moment when the Israelites, under Gideon's leadership, surrounded the Midianite camp. This strategic positioning caused panic among the enemy, leading them to flee. The preceding verses highlight the unconventional tactics used by Gideon and his men, which included blowing horns and breaking jars to create confusion. This event illustrates God's deliverance of Israel from oppression through unexpected means.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:13–14 | But Moses told the people, “Do not be afraid. Stand firm and you will see the LORD’s salvation, which He will accomplish for you today; for the Egyptians you see today, you will never see again. |
| 2 | 2 Chronicles 20:17 | You need not fight this battle. Take up your positions, stand firm, and see the salvation of the LORD on your behalf, O Judah and Jerusalem. Do not be afraid or discouraged. Go out and face them tomorrow, for the LORD is with you.’” |
| 3 | Isaiah 30:7–15 | Egypt’s help is futile and empty; therefore I have called her Rahab Who Sits Still. |
| 4 | Exodus 14:25 | He caused their chariot wheels to wobble, so that they had difficulty driving. “Let us flee from the Israelites,” said the Egyptians, “for the LORD is fighting for them against Egypt!” |
| 5 | 2 Kings 7:6–7 | For the Lord had caused the Arameans to hear the sound of chariots, horses, and a great army, so that they said to one another, “Look, the king of Israel must have hired the kings of the Hittites and Egyptians to attack us.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָמַד, vai.ya.'am.Dugenerated
The verb עָמַד (amad) means 'to stand' and conveys a strong sense of readiness and stability. It is used here in the Qal form, indicating a simple action performed by the subject, which in this case is the Israelites. This standing is not passive; it implies a readiness to engage in battle, reflecting the courage and commitment of each warrior.
In this context, עָמַד emphasizes the decisive moment when each Israelite took their position, contributing to the overall strategy that led to the Midianite army's flight. The act of standing firm is contrasted with the fleeing enemy, highlighting the effectiveness of their stance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses took his position for עָמַד.
Sentence Structuregenerated
The main verb וַיַּֽעַמְדוּ (and they stood) governs the sentence, with several phrases detailing the action. The structure emphasizes the collective action of the Israelites as they positioned themselves around the camp.
The sentence is organized with the action of standing first, followed by the description of their positions and the subsequent actions of the Midianite army. This order highlights the significance of the Israelites' readiness in the unfolding events.
Septuagint Backgroundgenerated
The Septuagint translates עָמַד as ἔστησαν (estēsan), which means 'they stood.' This choice reflects a direct correspondence to the Hebrew, maintaining the same action of standing firm.
The use of ἔστησαν indicates a focus on the decisive action taken by the Israelites, similar to the Hebrew, and underscores their role in the victory over the Midianites.
In plain words — the whole versegenerated
Judges 7:21 shows how the Israelites took their positions around the Midianite camp, leading to the enemy's panic and flight. This moment demonstrates the effectiveness of Gideon's strategy, where standing firm resulted in victory without direct confrontation.
Frequently Asked Questionsgenerated
It signifies that every warrior was ready and committed to the battle strategy, creating a united front against the Midianites.
The Midianite army fled in panic, indicating that the Israelites' strategy was effective in instilling fear.
Gideon led the Israelites in this unconventional battle strategy, demonstrating faith in God's deliverance.
Standing firm represents readiness and courage, crucial for the success of the Israelites in their confrontation with the Midianites.
Reflection Questionsgenerated
- In what areas of my life do I need to stand firm like the Israelites did?
- How can I apply the principle of readiness in my daily challenges?
- What strategies can I use to face my fears, similar to how the Israelites faced the Midianites?
- How does this passage encourage me to trust in God's deliverance in difficult situations?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 7:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they stood every man in his place around the camp,.... To see the salvation of God, and that it might most clearly appear to be his own doing; and indeed, had they gone into it, they could have
Read John Gill on Judges 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the LORD, and of Gideon.
Read Robert Jamieson on Judges 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEvery man in his place; as if they had only been torchbearers to the several companies.
Read Matthew Poole on Judges 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 7:21 And they stood every man in his place round about the camp: and all the host ran, and cried, and fled.Ver. 21. And they stood every man in his place.] As if they had been trumpeters and torch bearers to a formidable army at the heels of them. And all the host ran, and cried, and fled.] Daunted and dismayed with that sudden sound and sight. Who then, can we think, shall be able to stand before that last terror, wherein the archangel’ s trumpet shall sound, and the heavens shall pass away with a noise, and the elements shall be on flame about our ears?
Read John Trapp on Judges 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Ran, and cried, and fled.—They ran about to discover the meaning of the trumpet-blast. Their “cries” were either the wail of despair (Vulg., ululantes), or a number of confused shouts and words of command (LXX., esêmainan); their flight would be a natural result of the hopeless terror and confusion which prevailed. The word, however, in the Kethibh, or written text, is yanîsoo, which means “caused to fly”—i.e., “carried off their tents,” &c.
Read Charles John Ellicott on Judges 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. They stood every man in his place] Each of the three companies kept its station, and continued to sound their trumpets. The Midianites seeing this, and believing that they were the trumpets of a numerous army which had then penetrated their camp, were thrown instantly into confusion; and supposing that their enemies were in the midst of them, they turned their swords against every man they met, while at the same time they endeavoured to escape for their lives. No stratagem was ever better imagined, better executed, or more completely successful.
Read AdamClarke on Judges 7 →CambridgeThe Cambridge Bible for Schools and Colleges21. The three bands of Israelites stood still while the Midianites were thrown into a panic by the startling noises and the sudden lights. ran] The expression is somewhat weak. A slight correction, proposed by Moore and generally accepted, greatly improves the narrative, woke up. and they shouted, and fled] So Verss.; the subject of both verbs is the host. They shouted means sounded the alarm; see Hosea 5:8, Joe 2:1, cf. Isaiah 15:4.
Read Cambridge on Judges 7 →Albert Barnes1798–1870Barnes' Notes on the BibleThe effect to the Midianites would be, that they were surrounded by a mighty host. Their own camp being in darkness, as soon as the confusion of flight began they would mistake friends for foes, and fleers for pursuers.
Read Albert Barnes on Judges 7 →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
Each Israelite took his position around the camp, and the entire Midianite army fled, crying out as they ran.
They each stood in his place around the camp, and all the army ran; and they shouted, and put them to flight.
Each Israelite took his position around the camp, and the entire Midianite army fled, crying out as they ran.
They stood in order all around the camp. The whole army ran away; they shouted as they scrambled away.
Tyndale line
And they stood every man in his place round about the camp: and all the host ran, and cried, and fled.
And they stood every man in his place round about the camp; and all the host ran; and they shouted, and put them to flight.
And they stood every man in his place round about the camp: and all the host ran; and they shouted, and put them to flight.
And they stood every man in his place around the camp; and all the host ran, and cried, and fled.
And they stoode, euery man in his place round about the hoste: and all the hoste ranne, and cryed, and fled.
Strictly literal
And they stood every man in his place round about the camp; and all the host ran, and cried out, and fled.
And they stand each in his place, round about the camp, and all the camp runneth, and they shout, and flee;
And they each stand in his place, around the camp, and all the camp runs, and they shout, and flee;
And they remained standing every man in his place round about the camp; and all [in] the camp ran, and shouted, and fled.
Every man stood in his place around the camp and all the Midianite army ran. They shouted and ran away.
From the Latin
Standing every man in his place round about the enemies’ camp. So all the camp was troubled, and crying out and howling they fled away.
Simplified
Each man stood in his place encircling the camp, and all the enemy soldiers ran around shouting—then they fled.
Then they made a line round the tents, every man in his place; and all the army, awaking from sleep, came running out, and with loud cries went in flight.
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 on the wording of this verse, with a direct correspondence between the Hebrew and Greek terms used. Both texts convey the same narrative of the Israelites standing firm and the Midianites fleeing.
וַיַּֽעַמְדוּ֙ אִ֣ישׁ תַּחְתָּ֔יו סָבִ֖יב לַֽמַּחֲנֶ֑ה וַיָּ֧רָץ כָּל־ הַֽמַּחֲנֶ֛ה וַיָּרִ֖יעוּ וַיָּנֽוּסוּ׃
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 7:21
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.
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cs — Noun common · both singular absoluteHNcbsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
Camp
During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.
The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).
[ENCAMPMENT]
→ Of the Israelites around the tabernacle Nu 2; 3
→ See ITINERARY
רוּץ (ruts) means to run, encompassing various nuances such as running swiftly or causing someone to run away. It is a primitive root that can imply actions like breaking down or dividing quickly. The word appears in different forms, including participles for runners or messengers. There is some overlap in definitions across lexicons, but they consistently focus on the core idea of running.
רוּץ vb. run
Qal
run
pl. the runners (prop. out-runners)
runner = (royal messenger, post, late)
Pō‛lēl they run swiftly, dart
Hiph. cause to run
base
H7323 רוּץ run
7323 ruwts roots
a primitive root; to run (for whatever reason, especially to
rush):--break down, divide speedily, footman, guard, bring
hastily, (make) run (away, through), post.
רוּץ (ruts) — to run: run.
: run/runner/messenger
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: guard.
: guard
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: pieces.
: pieces
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
ar'-mi (chayil, "army," tsabha', "host," ma`arakhah, "army in battle array" gedhudh, "troop"):
1. The First Campaign of History
2. In the Wilderness
3. The Times after the Conquest
4. In the Early Monarchy
5. From the Time of Solomon Onward
6. Organization of the Hebrew Army
7. The Army in the Field
8. The Supplies of the Army
9. In the New Testament
The Israelites were not a distinctively warlike people and their glory has been won on other fields than those of war. But Canaan, between the Mediterranean and the desert, was the highway of the East and the battle-ground of nations. The Israelites were, by the necessity of their geographical position, often involved in wars not of their own seeking, and their bravery and endurance even when worsted in their conflicts won for them the admiration and respect of their conquerors.
1. The First Campaign of History:
Army
The Israelites marched out of Egypt in military order (Ex. 13:18, “harnessed;” marg., “five in a rank”). Each tribe formed a battalion, with its own banner and leader (Num. 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Num. 31:14), and also into families (Num. 2:34; 2 Chr. 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. The kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., “heroes”), and thus the nucleus of…
I. JEWISH ARMY.--Every man above 20 years of age was a soldier, (Numbers 1:3) each tribe formed a regiment, with its own banner and its own leader (Numbers 2:2; 10:14) their positions in the camp or on the march were accurately fixed, Numb. 2; the whole army started and stopped at a given signal, (Numbers 10:5,6) thus they came up out of Egypt ready for the fight. (Exodus 13:18) On the approach of an enemy a conscription was made from the general body, under the direction of a muster-master, (20:5; 2 Kings 25:19) by whom also the officers were appointed. (20:9) The army had then divided into thousands and hundreds under…
רוּעַ (ruwa`) is a Hebrew verb primarily meaning to shout or raise a sound. It encompasses a range of actions, including giving a blast with a horn, shouting in alarm or joy, and even signaling for battle. The word can also imply destruction in certain contexts. The entries highlight its use in various forms, such as Hiphil and Niphal.
[רוּעַ] vb. Hiph. 40 1. raise a shout. 2. give a blast with clarion or horn
Pō‛lal. a shout shall not be uttered
Hithpō‛l.
shout in triumph
shout for joy
base
H7321 [רוּעַ] Hiph. 1. raise a shout. 2. give a blast with clarion or horn
7321 ruwa` roo-ah'
a primitive root; to mar (especially by breaking);
figuratively, to split the ears (with sound), i.e. shout (for
alarm or joy):--blow an alarm, cry (alarm, aloud, out),
destroy, make a joyful noise, smart, shout (for joy), sound an
alarm, triumph.
רוּעַ (ru.a) — to shout.
1) to shout, raise a sound, cry out, give a blast
1a) (Hiphil)
1a1) to shout a war-cry or alarm of battle
1a2) to sound a signal for war or march
1a3) to shout in triumph (over enemies)
1a4) to shout in applause
1a5) to shout (with religious impulse)
1a6) to cry out in distress
1b) (Polal) to utter a shout
1c) (Hithpolel)
1c1) to shout in triumph
1c2) to shout for joy
2) (Niphal) destroyed
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp