Judges 8:16 — Word Study
WLCוַיִּקַּח֙ אֶת־ זִקְנֵ֣י הָעִ֔יר וְאֶת־ קוֹצֵ֥י הַמִּדְבָּ֖ר וְאֶת־ הַֽבַּרְקֳנִ֑ים וַיֹּ֣דַע בָּהֶ֔ם אֵ֖ת אַנְשֵׁ֥י סֻכּֽוֹת׃
BSAThen he tooklâqach▸ [seized, laid hold of] the elderszâqên [respected leaders, wise men] of the cityʻîyr [a place of gathering, a community] and [using]ʼêth [with, by means of] the thornsqôwts [prickly shrubs, troublesome plants] and briersbarqân [thorny vegetation, obstacles] of the wildernessmidbâr [a desert, a desolate place] he disciplinedyâdaʻ▸ [taught, chastised] of SuccothÇukkôwth [a place of booths, a city in Israel]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקַּח֙ | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| זִקְנֵ֣י | [the] elders of | Adj |
| הָעִ֔יר | the city | Particle, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| קוֹצֵ֥י | [the] thorns of | Noun common, masculine plural construct |
| הַמִּדְבָּ֖ר | the wilderness | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַֽבַּרְקֳנִ֑ים | the briers | Particle, noun common masculine plural absolute |
| וַיֹּ֣דַע | and he taught | Verb, Hiphil, sequential imperfect third person masculine singular |
| בָּהֶ֔ם | with them | Preposition, suffix |
| אֵ֖ת | the object marker | Particle |
| אַנְשֵׁ֥י | [the] men of | Noun common, masculine plural construct |
| סֻכּֽוֹת׃ | Succoth | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he took the elders of the city, and using the thorns and briers of the wilderness, he disciplined the men of Succoth. |
| KJV | And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. |
| ASV | And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. |
| YLT | And he taketh the elders of the city, and the thorns of the wilderness, and the threshing instruments, and teacheth by them the men of Succoth, |
| WEB | He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. |
| BBE | Then he took the responsible men of the town and had them crushed on a bed of thorns and sharp stems. |
Where they part company is in the rendering of יָדַע — see How Translations Differ.
The structure shows a main action followed by details on how it was carried out, emphasizing the method of discipline.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 8:16
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's Confrontation with Succothgenerated
Judges 8:16 describes how Gideon dealt with the men of Succoth after they mocked him. He took the elders of the city and, using the thorns and briers from the wilderness, he disciplined them. This act illustrates the seriousness of loyalty and support among the tribes of Israel during times of conflict.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 8:7 | “Very well,” Gideon replied, “when the LORD has delivered Zebah and Zalmunna into my hand, I will tear your flesh with the thorns and briers of the wilderness!” |
| 2 | Proverbs 10:13 | Wisdom is found on the lips of the discerning, but a rod is for the back of him who lacks judgment. |
| 3 | Proverbs 19:29 | Judgments are prepared for mockers, and beatings for the backs of fools. |
| 4 | Ezra 2:6 | the descendants of Pahath-moab (through the line of Jeshua and Joab), 2,812; |
| 5 | Micah 7:4 | The best of them is like a brier; the most upright is sharper than a hedge of thorns. The day for your watchmen has come, the day of your visitation. Now is the time of their confusion. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — וַיֹּ֣דַע, vai.Yo.da'generated
The verb יָדַע (*yada`*) means 'to know' and encompasses a range of meanings including to perceive, to recognize, and to teach. In this context, it indicates that Gideon not only disciplined the men but also imparted knowledge or understanding through his actions.
The Hiphil form suggests an active causative action, meaning Gideon caused the men to understand the consequences of their actions. This reflects a teaching moment rather than mere punishment.
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 וַיִּקַּח֙ governs the sentence, indicating Gideon's action of taking the elders. This is followed by a series of noun phrases that detail what he took and how he disciplined them.
The structure emphasizes the sequence of actions: taking the elders, using thorns and briers, and then teaching the men of Succoth, showing a clear cause and effect in Gideon's method of discipline.
Septuagint Backgroundgenerated
The Septuagint translates the verb יָדַע as ἠλόησεν, which suggests a broader interpretation of Gideon's actions as one of mercy or care, possibly indicating a more compassionate approach than the Hebrew implies.
This choice reflects a different nuance in understanding Gideon's discipline, suggesting that the act was not only punitive but also aimed at restoring understanding.
In plain words — the whole versegenerated
Judges 8:16 tells how Gideon took the elders of Succoth and disciplined them using thorns and briers from the wilderness. This act was a response to their earlier mockery, demonstrating the importance of loyalty among the tribes of Israel.
Frequently Asked Questionsgenerated
Gideon sought to teach the men a lesson about loyalty and support, using a harsh method to ensure they understood the consequences of their earlier taunts.
Thorns and briers symbolize pain and difficulty, serving as a physical reminder of the seriousness of their actions and the consequences of betrayal.
The elders represent authority and leadership within the community, and their treatment by Gideon highlights the importance of responsible leadership during times of conflict.
This event underscores themes of loyalty, leadership, and the consequences of failing to support one's leaders, which are prevalent throughout the book of Judges.
Reflection Questionsgenerated
- What are some ways I can show loyalty to my leaders in my community?
- How can I learn from Gideon's actions in my own life?
- What does discipline look like in a positive and constructive way?
- How can I support those who are struggling with their responsibilities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 8:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he took the elders of the city,.... All of them, especially those of them who had been most guilty, and had them to a proper place, where they might be made public examples of: and thorns of the
Read John Gill on Judges 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
Read Robert Jamieson on Judges 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy that severe punishment he made the men, i.e. the elders of Succoth, to know their sin and folly, though it was too late for their good, but not for the instruction and warning of others.
Read Matthew Poole on Judges 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 8:16 And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.Ver. 16. And he took the elders of the city, and thorns, &c.] Wherewith he tore them, as well as taught them what it was to be so barbarous, and that he had not threatened them in terrorem only. God also chastiseth his children, and thereby "teacheth them," but after another manner, "out of his law, that he may give them rest from the day of adversity." He whippeth them, but it is with sweetbrier. But let scorners of God and his people, deriders and discouragers of the good, look for a Gideon to torture them, with briers and thorns, with scourges and scorpions.
Read John Trapp on Judges 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) He taught.—Literally, made to know (Proverbs 10:9); but ãò may be a misreading for éùׂ “he threshed,” as in Judges 6:7. (Vulg. contrivit atque comminuit.) The men of Succoth.—i.e., the elders. Gideon would be well aware that in an Oriental city the mass of the people have no voice in any decision. Ewald takes it to mean, “By them (the slain elders) he taught the (rest of the) people of Succoth to be wiser in future.”
Read Charles John Ellicott on Judges 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. He taught the men of Succoth.] Instead of וידע he taught, Houbigant reads וידש he tore; and this is not only agreeable to what Gideon had threatened, Judges 8:7, but is supported by the Vulgate, Septuagint, Chaldee, Syriac, and Arabic. The Hebrew text might have been easily corrupted in this place by the change of ש shin into ע ain, letters very similar to each other.
Read AdamClarke on Judges 8 →CambridgeThe Cambridge Bible for Schools and Colleges16. and with them he taught] Read, changing one letter, threshed as in Judges 8:7, with LXX. B ἠλόησεν, A κατέξανεν. The Vulgate gives a double rendering: et contrivit cum eis, atque comminuit viros Soccoth. Peshitto and Targ. paraphrase. The meaning seems to be that Gideon dragged thorns and teasels over their prostrate bodies, i.e. carded them; a form of torture well known in antiquity. For ‘threshing’ in this metaphorical sense cf. Amos 1:3, Micah 4:13, Isaiah 41:15.
Read Cambridge on Judges 8 →Albert Barnes1798–1870Barnes' Notes on the BibleHe taught - Thought to be a false reading, for “he threshed,” as in Judges 8:7 margin.
Read Albert Barnes 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
Then he took the elders of the city, and using the thorns and briers of the wilderness, he disciplined the men of Succoth.
He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
Then he took the elders of the city, and using the thorns and briers of the wilderness, he disciplined the men of Succoth.
He seized the leaders of the city, along with some desert thorns and briers; he then “threshed” the men of Succoth with them.
Tyndale line
And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
And he took the elders of the city, and thorns of the wilderness, and briers, and with them he taught the men of Succoth.
Then he tooke the Elders of the citie, and thornes of the wildernes and breers, and did teare the men of Succoth with them.
Strictly literal
And he took the elders of the city, and thorns of the wilderness and briars, and with them he taught the men of Succoth.
And he taketh the elders of the city, and the thorns of the wilderness, and the threshing instruments, and teacheth by them the men of Succoth,
And he takes the elderly of the city, and [the] thorns of the wilderness, and the threshing instruments, and teaches the men of Succoth by them,
And he took the elders of the city, and the thorns of the wilderness and briers, and chastised with them the men of Succoth.
Gideon took the elders of the city, and he punished the men of Succoth with the desert thorns and briers.
From the Latin
So he took the ancients of the city and thorns and briers of the desert, and tore them with the same, and cut in pieces the men of Soccoth.
Simplified
So he took the town elders of Succoth and taught them a lesson using thorns and briers from the desert.
Then he took the responsible men of the town and had them crushed on a bed of thorns and sharp stems.
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 largely agree in their wording for Judges 8:16, with ten of the fourteen words matching directly. However, the Septuagint's structure and word order differ, indicating a distinct interpretative approach.
וַיִּקַּח֙ אֶת־ זִקְנֵ֣י הָעִ֔יר וְאֶת־ קוֹצֵ֥י הַמִּדְבָּ֖ר וְאֶת־ הַֽבַּרְקֳנִ֑ים וַיֹּ֣דַע בָּהֶ֔ם אֵ֖ת אַנְשֵׁ֥י סֻכּֽוֹת׃
10 of the 14 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 8:16
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
Conj | DirObjM — ParticleHTo
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Adj — AdjHAampc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
קוֹץ (qots) refers to a thorn or thornbush, derived from a root meaning to prick. The entries consistently describe it as a plant with sharp points, with no significant disagreement among lexicons.
קוֹץ n.m. thornbush, thorn
base
H6975 קוֹץ thornbush, thorn
6975 qowts kotse
or qots {kotse}; from 6972 (in the sense of pricking); a
thorn:--thorn.
see HEBREW for 06972
קוֹץ (qots) — thorn.
1) thorn, thornbush
1a) thornbush
1b) thorn
N-mp — 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…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
בַּרְקָנִים (barqan) refers to 'briers' or 'briars.' It is derived from the root word for 'thorn,' suggesting a connection to something that burns brightly. The term appears in Judges 8:7.
בַּרְקָנִים n.m.pl. briers Ju 8:7
ref
H1303 בַּרְקָנִים
1303 barqan bar-kwan'
from 1300; a thorn (perhaps as burning brightly):--brier.
see HEBREW for 01300
בַּרְקָנִים (bar.qan) — briar.
briers, briars
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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