Judges 8:15 — Word Study
WLCוַיָּבֹא֙ אֶל־ אַנְשֵׁ֣י סֻכּ֔וֹת וַיֹּ֕אמֶר הִנֵּ֖ה זֶ֣בַח וְצַלְמֻנָּ֑ע אֲשֶׁר֩ חֵרַפְתֶּ֨ם אוֹתִ֜י לֵאמֹ֗ר הֲ֠כַף זֶ֣בַח וְצַלְמֻנָּ֤ע עַתָּה֙ בְּיָדֶ֔ךָ כִּ֥י נִתֵּ֛ן לַאֲנָשֶׁ֥יךָ הַיְּעֵפִ֖ים לָֽחֶם׃
BSAAnd [Gideon] wentbôwʼ▸ [came, approached] toʼêl of SuccothÇukkôwth and saidʼâmar▸ Herehinnêh are ZebahZebach [a Midianite prince] and ZalmunnaTsalmunnâʻ [a Midianite king, deprived of protection] about whomʼăsher you tauntedchâraph■ [previously, mocked, reproached] meʼêth sayingʼâmar [Are] the handskaph [power, control] of ZebahZebach and ZalmunnaTsalmunnâʻ alreadyʻattâh [now, at this time] in your possessionyâd [grasp, dominion] thatkîy we should givenâthan▸ [provide, offer] breadlechem [food, sustenance]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹא֙ | and he came | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| אַנְשֵׁ֣י | [the] men of | Noun common, masculine plural construct |
| סֻכּ֔וֹת | Succoth | Noun proper |
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הִנֵּ֖ה | here! | Particle |
| זֶ֣בַח | Zebah | Noun proper masculine |
| וְצַלְמֻנָּ֑ע | and Zalmunna | Conjunction, noun proper masculine |
| אֲשֶׁר֩ | whom | Particle |
| חֵרַפְתֶּ֨ם | you taunted | Verb, Piel, perfect second person masculine plural |
| אוֹתִ֜י | the object marker me | Particle, suffix |
| לֵאמֹ֗ר | saying | Preposition, verb qal infinitive construct common |
| הֲ֠כַף | ¿ [is] [the] hand of | Particle, noun common feminine singular construct |
| זֶ֣בַח | Zebah | Noun proper masculine |
| וְצַלְמֻנָּ֤ע | and Zalmunna | Conjunction, noun proper masculine |
| עַתָּה֙ | now | Adverb |
| בְּיָדֶ֔ךָ | in hand your | Preposition, noun common both singular construct, suffix |
| כִּ֥י | that | Particle |
| נִתֵּ֛ן | we will give | Verb, Qal, imperfect first person common plural |
| לַאֲנָשֶׁ֥יךָ | to men your | Preposition, noun common masculine plural construct, suffix |
| הַיְּעֵפִ֖ים | weary | Particle |
| לָֽחֶם׃ | bread | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Gideon went to the men of Succoth and said, “Here are Zebah and Zalmunna, about whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna already in your possession, that we should give bread to your weary men?’” |
| KJV | And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary? |
| ASV | And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, concerning whom ye did taunt me, saying, Are the hands of Zebah and Zalmunna now in thy hand, that we should give bread unto thy men that are weary? |
| YLT | And he cometh in unto the men of Succoth, and saith, 'Lo Zebah and Zalmunna, with whom ye reproached me, saying, Is the hand of Zebah and Zalmunna now in thy hand that we give to thy men who [are] wearied bread?' |
| WEB | He came to the men of Succoth, and said, “See Zebah and Zalmunna, concerning whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your men who are weary?’” |
| BBE | So he came to the men of Succoth and said, Here are Zebah and Zalmunna, on account of whom you made sport of me, saying, Are the hands of Zebah and Zalmunna even now in your hand, that we are to give bread to your army who are overcome with weariness? |
Where they part company is חֵרַפְתֶּם — see How Translations Differ.
The sentence features one main clause followed by a direct speech that includes an indirect question and a result clause, reflecting the complexity of Gideon's confrontation.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbבּוֹא
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 8:15
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 — Gideon Confronts Succothgenerated
Judges 8:15 describes Gideon's journey as he seeks justice from the men of Succoth after they mocked him regarding the Midianite kings. This passage highlights the tension between Gideon and the leaders of Succoth, showcasing the challenges he faced during his campaign against the Midianites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 8:6–7 | But the leaders of Succoth asked, “Are the hands of Zebah and Zalmunna already in your possession, that we should give bread to your army?” |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — חֵרַפְתֶּם, che.raf.Temgenerated
The verb חָרַף (charaph) means to taunt or reproach. It is a Piel form, indicating an active and intensive action of mocking or defaming someone. This verb captures the essence of the leaders' scornful words towards Gideon, emphasizing their dismissive attitude.
The use of this verb in the context of the narrative illustrates the conflict between Gideon and the men of Succoth, as they belittled his efforts in the face of danger. The choice of this word underlines the seriousness of their mockery, which Gideon now confronts.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יָּבֹא֙, he came, which governs the entire action. It sets the stage for Gideon's approach to the men of Succoth, with a direct speech following that highlights his confrontation.
The structure of the verse includes a series of clauses that detail Gideon's actions and words. The direct speech emphasizes the taunt and the response, creating a clear dialogue that illustrates the tension in the narrative.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb חָרַף is rendered with a Greek term that captures the essence of reproach. This choice shows a continuity in the understanding of the mockery involved, aligning with the Hebrew context.
The Greek translation maintains the confrontational tone present in the Hebrew, indicating that the Septuagint translators recognized the significance of Gideon's words and the leaders' earlier taunts.
In plain words — the whole versegenerated
Judges 8:15 recounts Gideon going to the men of Succoth to confront them about their earlier taunts regarding the Midianite kings Zebah and Zalmunna. He reminds them of their mockery and questions their willingness to help his weary men.
Frequently Asked Questionsgenerated
Gideon is referring to the mockery from the leaders of Succoth, who questioned his ability to defeat Zebah and Zalmunna.
Zebah and Zalmunna were Midianite kings whom Gideon was pursuing, and their defeat was crucial for the Israelites.
Bread represents sustenance for Gideon's weary men, highlighting the leaders' refusal to support them during a critical time.
The word 'now' indicates the immediacy of the situation, as Gideon confronts the leaders after having captured the Midianite kings.
Reflection Questionsgenerated
- How do I respond when others mock my efforts or intentions?
- What can I learn from Gideon's confrontation with the leaders of Succoth?
- In what ways can I provide support to those who are weary or in need?
- How does the concept of accountability play a role in my relationships?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Judges 8:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he came unto the men of Succoth,.... Entered the city, and bespoke the inhabitants of it in the following manner: and said, behold, Zebah and Zalmunna, with whom ye did upbraid me; as not in his
Read John Gill on Judges 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he came unto the men of Succoth and said Behold Zebah and Zalmunna with whom ye did upbraid And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me,
Read Robert Jamieson on Judges 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 8:15 And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, [Are] the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men [that are] weary?Ver. 15. Behold Zebah and Zalmunna, with whom ye did upbraid me.] Men may utter such words in the pride of their spirits, as may afterwards be driven down their throats. Cave ne lingua feriat guttur, saith the Arabian, Take heed thy tongue cut not thy throat.
Read John Trapp on Judges 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) That are weary.—The addition of these words enhances the guilt of these elders, though the exhaustion of Gideon’s force may have seemed to them a reason for alarm, lest their pursuit should end in rout.
Read Charles John Ellicott on Judges 8 →CambridgeThe Cambridge Bible for Schools and Colleges4–21. The pursuit on the east of Jordan This section is clearly not the continuation of the verses which immediately precede (see p. 68); if its antecedents are to be found in the foregoing narrative at all, we may suppose that after the panic and flight described in Judges 7:16-22, the main body of the Midianites escaped across the Jordan, and with their camels (Judges 8:21; Judges 8:26) easily outstripped their pursuers, insomuch that the men of Succoth and Penuel (Judges 8:6; Judges 8:8), and they themselves (Judges 8:11), believed that they were safely out of Gideon’s reach. On the other hand, it must be admitted that the section itself presupposes a raid into Gideon’s own district…
Read Cambridge on Judges 8 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And Gideon went to the men of Succoth and said, “Here are Zebah and Zalmunna, about whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna already in your possession, that we should give bread to your weary men?’”
He came to the men of Succoth, and said, “See Zebah and Zalmunna, concerning whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your men who are weary?’”
And Gideon went to the men of Succoth and said, “Here are Zebah and Zalmunna, about whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna already in your possession, that we should give bread to your weary men?’”
He approached the men of Succoth and said, “Look what I have! Zebah and Zalmunna! You insulted me, saying, ‘You have not yet overpowered Zebah and Zalmunna. So why should we give bread to your exhausted men?’”
Tyndale line
And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary?
And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, concerning whom ye did taunt me, saying, Are the hands of Zebah and Zalmunna now in thy hand, that we should give bread unto thy men that are weary?
And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna, concerning whom ye did taunt me, saying, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men that are weary?
And he came to the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye upbraided me, saying, Are the hands of Zebah and Zalmunna now in thy hand, that we should give bread to thy men that are weary?
And he came vnto the men of Succoth, and sayd, Behold Zebah and Zalmunna, by whome ye vpbrayded me, saying, Are the hands of Zebah and Zalmunna already in thine hands, that we should giue bread vnto thy weary men?
Strictly literal
And he came to the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah and Zalmunna already in thy hand, that we should give bread to thy men that are weary?
And he cometh in unto the men of Succoth, and saith, 'Lo Zebah and Zalmunna, with whom ye reproached me, saying, Is the hand of Zebah and Zalmunna now in thy hand that we give to thy men who [are] wearied bread?'
And he comes to the men of Succoth and says, “Behold Zebah and Zalmunna, with whom you reproached me, saying, Is the hand of Zebah and Zalmunna now in your hand that we give bread to your men who [are] wearied?”
And he came unto the men of Succoth, and said, Behold here are Zebach and Zalmunna', with whom ye derided me, saying, Is the sole of the foot of Zebach and Zalmunna' now already in thy hand, that we should give unto thy weary men bread?
Gideon came to the men of Succoth and said, “Look at Zebah and Zalmunna, about whom you mocked me and said, 'Have you already conquered Zebah and Zalmunna? We do not know that we should give bread to your army.'”
From the Latin
And he came to Soccoth and said to them: Behold Zebee and Salmana, concerning whom you upbraided me, saying: Peradventure the hands of Zebee and Salmana, are in thy hands, and therefore thou demandest that we should give bread to the men that are weary and faint.
Simplified
Gideon went and said to the Sukkoth town leaders, “Here are Zebah and Zalmunna, the ones you taunted me about when you said, ‘Why should we give your exhausted army bread when you haven't even captured Zebah and Zalmunna yet?’”
So he came to the men of Succoth and said, Here are Zebah and Zalmunna, on account of whom you made sport of me, saying, Are the hands of Zebah and Zalmunna even now in your hand, that we are to give bread to your army who are overcome with weariness?
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 closely, with 21 of the 22 words matched. This indicates a strong consistency in the transmission of this passage across different textual traditions.
וַיָּבֹא֙ אֶל־ אַנְשֵׁ֣י סֻכּ֔וֹת וַיֹּ֕אמֶר הִנֵּ֖ה זֶ֣בַח וְצַלְמֻנָּ֑ע אֲשֶׁר֩ חֵרַפְתֶּ֨ם אוֹתִ֜י לֵאמֹ֗ר הֲ֠כַף זֶ֣בַח וְצַלְמֻנָּ֤ע עַתָּה֙ בְּיָדֶ֔ךָ כִּ֥י נִתֵּ֛ן לַאֲנָשֶׁ֥יךָ הַיְּעֵפִ֖ים לָֽחֶם׃
21 of the 22 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 8:15
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
סֻכּוֹת (suk.kot) refers to 'booths' and is the name of a location associated with Jacob and the Israelites' journey from Egypt. It is noted as the first station of the Israelites during the Exodus and is linked to the construction of booths for cattle. The term is a plural form derived from another Hebrew word for 'booth'.
סֻכּוֹת 18 n.pr.loc.
(expl. from Jacob making booths)
first station of Isr. at Exodus
base
H5523 סֻכּוֹת . (expl. from Jacob making booths)
. first station of Isr. at Exodus
5523 Cukkowth sook-kohth'
or Cukkoth {sook-kohth'}; plural of 5521; booths; Succoth,
the name of a place in Egypt and of three in Palestine:--
Succoth.
see HEBREW for 05521
סֻכּוֹת (suk.kot) — Succoth.
§ Succoth = "booths"
the site where Jacob put up booths for his cattle and built a house for himself; apparently east of the Jordan near the ford of the torrent Jabbok and later allotted to the tribe of Gad
סֻכּוֹת (suk.kot) — Succoth.
§ Succoth = "booths"
the first stopping place of the Israelites when they left Egypt
N-proper — Noun properHNpl
Succoth
Booths. (1.) The first encampment of the Israelites after leaving Ramesses (Ex. 12:37); the civil name of Pithom (q.v.).
(2.) A city on the east of Jordan, identified with Tell Dar’ala, a high mound, a mass of debris, in the plain north of Jabbok and about one mile from it (Josh. 13:27). Here Jacob (Gen. 32:17, 30; 33:17), on his return from Padan-aram after his interview with Esau, built a house for himself and made booths for his cattle. The princes of this city churlishly refused to afford help to Gideon and his 300 men when “faint yet pursuing” they followed one of the bands of the fugitive Midianites after the great victory at Gilboa. After overtaking and routing this band at Karkor, Gideon on his return visited…
(booths). An ancient town, first heard of in the account of the homeward journey of Jacob from Padan-aram. (Genesis 35:17) The name is derived from the fact of Jacob’s having there put up "booths" (succoth) for his cattle as well as a house for himself. From the itinerary of Jacob’s return it seems that Succoth lay between Peniel, near the ford of the torrent Jabbok and Shechem. Comp. (Genesis 32:30) and Genesis33:18 In accordance with this is the mention of Succoth in the narrative of Gideon’s pursuit of Zebah and Zalluunna. (Judges 5:5-17) It would appear from this passage that it lay east of the Jordan, which is corroborated by the fact that it was allotted to the tribe…
Booths,
1. A spot in the valley of the Jordan and near the Jabbok, where Jacob set up his tents on his return from Mesopotamia, Ge 33:17. Joshua assigned the city subsequently built here to the tribe of Gad, Jos 13:27. Gideon tore the flesh of the principal men of Succoth with thorn and briars, because they returned him a haughty answer when pursuing the Midianites, Jud 8:5. It seems to have lain on the east side of the Jordan; but may possibly have been on the west side, at the place now called Sakut. Compare 1Ki 7:46; Ps 60:6.
tents; tabernacles
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
זֶ֫בַח (zevach) refers to a Midianite king named Zebah, known for his role in the invasion of Palestine that was ultimately thwarted by Gideon. The word itself is linked to the concept of sacrifice, as indicated by its connection to the Hebrew root. It is first mentioned in Judges 8:5.
זֶ֫בַח n.pr.m. a Midianite king
base
H2078 זֶ֫בַח
2078 Zebach zeh'-bakh
the same as 2077; sacrifice; Zebach, a Midianitish
prince:--Zebah.
see HEBREW for 02077
זֶ֫בַח (ze.vach) — Zebah.
A man living before Israel's Monarchy, first mentioned at Jdg.8.5
§ Zebah = "deprived of protection"
one of the two kings of Midian who commanded the great invasion of Palestine and finally were defeated by Gideon
N-proper — Noun proper masculineHNpm
Zebah
Man-killer, or sacrifice, one of the two kings who led the vast host of the Midianites who invaded the land of Israel, and over whom Gideon gained a great and decisive victory (Judg. 8). Zebah and Zalmunna had succeeded in escaping across the Jordan with a remnant of the Midianite host, but were overtaken at Karkor, probably in the Hauran, and routed by Gideon. The kings were taken alive and brought back across the Jordan; and confessing that they had personally taken part in the slaughter of Gideon’s brothers, they were put to death (comp. 1 Sam. 12:11; Isa. 10:26; Ps. 83:11).
and Zalmun’na (deprived of protection), the two "kings" of Midian who commanded the great invasion of Palestine, and who finally fell by the hand of Gideon himself. (Judges 8:5-21; Psalms 83:11) (B.C. 1250.) While Oreb and Zeeb, two of the inferior leaders of the incursion, had been slain, with a vast number of their people, by the Ephraimites, at the central fords of the Jordan the two kings had succeeded in making their escape by a passage farther to the north (probably the ford near Bethshean), and thence by the Wady Yabis , through Gilead, to Kurkor, high up on the Hauran. Here they sere reposing their with 15,000 men, a mere remnant of their huge horde, when Gideon overtook them. The people fled in dismay, and Gideon captured the two kings and brought them to his native…
victim; sacrifice
→ King of Midian Jud 8:5-21; Ps 83:11
צַלְמֻנָּע (tsalmunna) refers to Zalmunna, a king of Midian mentioned in the context of the Old Testament. The name is derived from roots meaning 'shade has been denied' and is interpreted as 'deprived of protection.' He is noted for being slain by Gideon in Judges 8:5.
צַלְמֻנָּע 12 n.pr.m. a king of Midian
base
H6759 צַלְמֻנָּע
6759 Tsalmunna` tsal-moon-naw'
from 6738 and 4513; shade has been denied; Tsalmunna, a
Midianite:--Zalmunna.
see HEBREW for 06738
see HEBREW for 04513
צַלְמֻנָּע (tsal.mun.na) — Zalmunna.
A man living before Israel's Monarchy, first mentioned at Jdg.8.5
§ Zalmunna = "deprived of protection"
a Midianite king slain by Gideon
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Zalmunna
One of the two kings of Midian whom the “Lord delivered” into the hands of Gideon. He was slain afterwards with Zebah (Judg. 8:5-21). (See ZEBAH.)
[ZEBAH]
shadow; image; idol forbidden
→ King of Midian Jud 8:5-21; Ps 83:11
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
V-Piel-Perf-2mp — Verb · Piel · perfect second person masculine pluralHVpp2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
Part | N-fs — Particle · noun common feminine singular constructHTi/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
זֶ֫בַח (zevach) refers to a Midianite king named Zebah, known for his role in the invasion of Palestine that was ultimately thwarted by Gideon. The word itself is linked to the concept of sacrifice, as indicated by its connection to the Hebrew root. It is first mentioned in Judges 8:5.
זֶ֫בַח n.pr.m. a Midianite king
base
H2078 זֶ֫בַח
2078 Zebach zeh'-bakh
the same as 2077; sacrifice; Zebach, a Midianitish
prince:--Zebah.
see HEBREW for 02077
זֶ֫בַח (ze.vach) — Zebah.
A man living before Israel's Monarchy, first mentioned at Jdg.8.5
§ Zebah = "deprived of protection"
one of the two kings of Midian who commanded the great invasion of Palestine and finally were defeated by Gideon
N-proper — Noun proper masculineHNpm
Zebah
Man-killer, or sacrifice, one of the two kings who led the vast host of the Midianites who invaded the land of Israel, and over whom Gideon gained a great and decisive victory (Judg. 8). Zebah and Zalmunna had succeeded in escaping across the Jordan with a remnant of the Midianite host, but were overtaken at Karkor, probably in the Hauran, and routed by Gideon. The kings were taken alive and brought back across the Jordan; and confessing that they had personally taken part in the slaughter of Gideon’s brothers, they were put to death (comp. 1 Sam. 12:11; Isa. 10:26; Ps. 83:11).
and Zalmun’na (deprived of protection), the two "kings" of Midian who commanded the great invasion of Palestine, and who finally fell by the hand of Gideon himself. (Judges 8:5-21; Psalms 83:11) (B.C. 1250.) While Oreb and Zeeb, two of the inferior leaders of the incursion, had been slain, with a vast number of their people, by the Ephraimites, at the central fords of the Jordan the two kings had succeeded in making their escape by a passage farther to the north (probably the ford near Bethshean), and thence by the Wady Yabis , through Gilead, to Kurkor, high up on the Hauran. Here they sere reposing their with 15,000 men, a mere remnant of their huge horde, when Gideon overtook them. The people fled in dismay, and Gideon captured the two kings and brought them to his native…
victim; sacrifice
→ King of Midian Jud 8:5-21; Ps 83:11
צַלְמֻנָּע (tsalmunna) refers to Zalmunna, a king of Midian mentioned in the context of the Old Testament. The name is derived from roots meaning 'shade has been denied' and is interpreted as 'deprived of protection.' He is noted for being slain by Gideon in Judges 8:5.
צַלְמֻנָּע 12 n.pr.m. a king of Midian
base
H6759 צַלְמֻנָּע
6759 Tsalmunna` tsal-moon-naw'
from 6738 and 4513; shade has been denied; Tsalmunna, a
Midianite:--Zalmunna.
see HEBREW for 06738
see HEBREW for 04513
צַלְמֻנָּע (tsal.mun.na) — Zalmunna.
A man living before Israel's Monarchy, first mentioned at Jdg.8.5
§ Zalmunna = "deprived of protection"
a Midianite king slain by Gideon
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Zalmunna
One of the two kings of Midian whom the “Lord delivered” into the hands of Gideon. He was slain afterwards with Zebah (Judg. 8:5-21). (See ZEBAH.)
[ZEBAH]
shadow; image; idol forbidden
→ King of Midian Jud 8:5-21; Ps 83:11
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HR/Ncmpc/Sp2ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
יָעֵף (ya`ph) means weary or faint, indicating a state of fatigue. It is derived from a related root and covers the idea of being exhausted. The entries consistently describe this word as conveying weariness without significant disagreement among the lexicons.
יָעֵף adj. weary, faint
base
H3287 יָעֵף weary, faint
3287 ya`ph yaw-afe';
from 3286; fatigued; figuratively, exhausted:--faint, weary.
see HEBREW for 03286
יָעֵף (ya.eph) — weary.
faint, weary, fatigued
HTd/Aampa — ParticleHTd/Aampa
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — 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.