Jeremiah 36:22 — Word Study
WLCוְהַמֶּ֗לֶךְ יוֹשֵׁב֙ בֵּ֣ית הַחֹ֔רֶף בַּחֹ֖דֶשׁ הַתְּשִׁיעִ֑י וְאֶת־ הָאָ֖ח לְפָנָ֥יו מְבֹעָֽרֶת׃
BSASince it was the ninthtᵉshîyʻîy monthchôdesh the kingmelek [royal person, monarch] was sittingyâshab [to dwell, remain] in his winterchôreph [autumn, harvest time] quartersbayith [house, dwelling place] with a fireʼâch [hearth, brazier] burningbâʻar [consuming, ablaze] before himpânîym [in his presence, face to face]
| Greek | English | Parsing |
|---|---|---|
| וְהַמֶּ֗לֶךְ | and the king | Conjunction, particle, noun common masculine singular absolute |
| יוֹשֵׁב֙ | [was] sitting | Verb, Qal, participle (active) masculine singular |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| הַחֹ֔רֶף | the winter | Particle, noun common masculine singular absolute |
| בַּחֹ֖דֶשׁ | in the month | Preposition, noun common masculine singular absolute |
| הַתְּשִׁיעִ֑י | ninth | Particle |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָאָ֖ח | the fire-pot | Particle, noun common feminine singular absolute |
| לְפָנָ֥יו | before him | Preposition, noun common masculine plural construct, suffix |
| מְבֹעָֽרֶת׃ | [was] kindled | Verb, Pual, participle (passive) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Since it was the ninth month, the king was sitting in his winter quarters with a fire burning before him. |
| KJV | Now the king sat in the winterhouse in the ninth month: and there was a fire on the hearth burning before him. |
| ASV | Now the king was sitting in the winter-house in the ninth month: and there was a fire in the brazier burning before him. |
| YLT | and the king is sitting in the winter-house, in the ninth month, and the stove before him is burning, |
| WEB | Now the king was sitting in the winter house in the ninth month, and there was a fire in the brazier burning before him. |
| BBE | Now the king was seated in the winter house, and a fire was burning in the fireplace in front of him. |
Where they part company is מְבֹעָֽרֶת — see How Translations Differ.
The sentence has one main clause and several subordinate phrases that provide context and detail about the king's situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
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 — Jeremiah 36:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Reading of the Scrollgenerated
Jeremiah 36:22 describes the king's situation in the ninth month, where he is seated in his winter quarters, indicating a time of reflection and perhaps decision-making as he listens to the reading of a scroll. This moment is pivotal as it sets the stage for the king's reaction to the words being read, which will lead to significant consequences in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 22:14–16 | who says, ‘I will build myself a great palace, with spacious upper rooms.’ So he cuts windows in it, panels it with cedar, and paints it with vermilion. |
| 2 | Jeremiah 3:20 | But as a woman may betray her husband, so you have betrayed Me, O house of Israel,” declares the LORD. |
| 3 | Amos 3:15 | I will tear down the winter house along with the summer house; the houses of ivory will also perish, and the great houses will come to an end,” declares the LORD. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מֶלֶךְ, ve.ha.Me.lekhgenerated
The word מֶ֫לֶךְ (*melek*) means 'king' and is a common noun used to denote a royal person. It is derived from a root that suggests authority and rulership. In this context, it refers specifically to the king sitting in a place of power and influence, reflecting his status and role within the narrative.
The parsing indicates that this is a masculine singular noun, emphasizing the individual authority of the king. The term appears frequently throughout the Hebrew Bible, often in discussions about leadership and governance in Israel.
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 sentence is יוֹשֵׁב֙, was sitting, which governs the entire clause. The structure includes a subject, the king, and several phrases that provide context, such as the time of year and the setting of the king's quarters.
The sentence is constructed with a clear subject-verb-object order, emphasizing the king's action and his surroundings, creating a vivid image of the scene.
Septuagint Backgroundgenerated
The Septuagint translates מֶלֶךְ as βασιλεὺς, which also means 'king.' This choice aligns closely with the Hebrew meaning, maintaining the royal connotation.
The verb יוֹשֵׁב is rendered as ἐκάθητο, meaning 'he sat,' which captures the same action but may imply a more permanent state of sitting in the Greek context.
In plain words — the whole versegenerated
Jeremiah 36:22 tells us that it was the ninth month, and the king was sitting in his winter quarters with a fire burning before him. This setting indicates a time of comfort for the king, who is preparing to hear important words from a scroll.
Frequently Asked Questionsgenerated
This indicates a time of rest and reflection for the king, suggesting he was in a secure and comfortable environment during a significant moment.
The fire symbolizes warmth and comfort, contrasting with the serious nature of the events that follow in the narrative.
The ninth month in the Hebrew calendar is significant as it marks a time of transition, often associated with the season of harvest and preparation for winter.
The king's sitting in comfort sets the stage for his reaction to the scroll's reading, highlighting the tension between his authority and the message being delivered.
Reflection Questionsgenerated
- What does this scene reveal about the king's state of mind as he prepares to hear the scroll?
- How does the imagery of warmth from the fire contrast with the serious nature of the scroll's content?
- In what ways can we relate to the king's need for comfort during challenging times?
- What lessons can we learn about leadership from the king's actions in this verse?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 36:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow the king sat in the winter house, in the ninth month,.... The month Cisleu, which answers to part of November, and part of December; and so was the midst of winter, and a proper time for the king
Read John Gill on Jeremiah 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the king sat in the winterhouse in the ninth month: and there was a fire on the hearth burning before him. The winter-house - (Amos 3:15, "I will smite the winter-house with the summer-house").
Read Robert Jamieson on Jeremiah 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe ninth month with them answered part of our November and December, which was a time of the year called for fires.
Read Matthew Poole on Jeremiah 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 36:22 Now the king sat in the winterhouse in the ninth month: and [there was a fire] on the hearth burning before him.Ver. 22. Now the king sat in the winter house.] There sat he, in that his stately and sumptuous palace built by iniquity, curans cuticulam ad focum, keeping himself warm in his winter chamber, and careless of calling upon God; while the people, cold and empty, were fasting and praying in the temple, and hearing the Word read by Baruch. In the ninth month,] sc., Of the sacred year, which month was part of our November and part of December, a cold season; but that thing of naught, his body, which he now made so much of, was shortly after to be cast out unburied, in…
Read John Trapp on Jeremiah 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Now the king sat in the winterhouse in the ninth month.—The “winterhouse” (the palaces of kings seem to have been commonly provided with such a special apartment; comp. Amos 3:15) was probably the southern wing of the palace. It was in November or December, and, as glass windows were unknown, a charcoal fire, placed after the Eastern fashion in a brazier, or earthen pot, in the middle of the room, was a necessity. So we find a fire in the court of the high priest’s palace in the raw early morning of a Passover in March or April (John 18:18).
Read Charles John Ellicott on Jeremiah 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Winterhouse] A warm apartment suited to the season of the year, (December,) when in Palestine there is often snow upon the ground, though it does not last long. A fire on the hearth-a pan or brazier of burning coals. This is the case to the present day. In cold weather the rich burn wood in brass or earthen pans, placed in any part of the room; the indigent burn sticks on the floor.
Read AdamClarke on Jeremiah 36 →CambridgeThe Cambridge Bible for Schools and Colleges22. in the winter house] See on Jeremiah 36:9. It was a cold and rainy time of the year (see Ezra 10:9). Amos (Jeremiah 3:15) mentions both winter and summer houses. “In common parlance the lower apartments are simply el beit—the house; the upper is the ullîyeh, which is the summer house. Every respectable dwelling has both.… If these are on the same storey, then the external and airy apartment is the summer house, and that for winter is the interior and more sheltered room. It is rare to meet a family which has an entirely separate dwelling for summer.”—Thomson, The Land and the Book, p. 309. in the ninth month] omit with LXX. there was a fire in the brasier] Brasiers containing charcoal…
Read Cambridge on Jeremiah 36 →Albert Barnes1798–1870Barnes' Notes on the BibleThe winterhouse - A separate portion of the palace was used for residence according to the season (marginal reference). And there was a fire on the hearth ... - And the fire-pan burning before them.
Read Albert Barnes on Jeremiah 36 →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
Since it was the ninth month, the king was sitting in his winter quarters with a fire burning before him.
Now the king was sitting in the winter house in the ninth month, and there was a fire in the brazier burning before him.
Since it was the ninth month, the king was sitting in his winter quarters with a fire burning before him.
Since it was the ninth month of the year, the king was sitting in his winter quarters. A fire was burning in the firepot in front of him.
Tyndale line
Now the king sat in the winterhouse in the ninth month: and there was a fire on the hearth burning before him.
Now the king was sitting in the winter-house in the ninth month: and there was a fire in the brazier burning before him.
Now the king sat in the winter house in the ninth month: and there was a fire in the brasier burning before him.
Now the king sat in the winter-house in the ninth month: and there was a fire on the hearth burning before him.
Nowe the King sate in the winter House, in the ninth moneth, and there was a fire burning before him.
Strictly literal
Now the king was sitting in the winter-house in the ninth month, and with the fire-pan burning before him.
and the king is sitting in the winter-house, in the ninth month, and the stove before him is burning,
and the king is sitting in the winter-house, in the ninth month, and the stove is burning before him,
Now the king was sitting in the winter-house in the ninth month: and a pan of coals was burning before him.
Now the king was staying in the winter house in the ninth month, and a brazier was burning in front of him.
From the Latin
Now the king sat in the winter house, In the ninth month: and there was a hearth before him full of burning coals.
Simplified
It was the ninth month and the king was sitting in front of a fire in his winter quarters.
Now the king was seated in the winter house, and a fire was burning in the fireplace in front of him.
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 states that the king was sitting in his winter quarters during the ninth month with a fire burning before him. The Septuagint has a partial agreement with the Masoretic Text, matching 6 out of 10 words, but its wording and structure differ, indicating a different translation approach. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional information in this case, as they are not directly referenced in this verse's context.
וְהַמֶּ֗לֶךְ יוֹשֵׁב֙ בֵּ֣ית הַחֹ֔רֶף בַּחֹ֖דֶשׁ הַתְּשִׁיעִ֑י וְאֶת־ הָאָ֖ח לְפָנָ֥יו מְבֹעָֽרֶת׃
6 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 36:22
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
sit'-ing (yashabh, "to sit down or still," daghar, "to brood," "hatch"; kathezomai, "to sit down," anakeimai, "to lie back," "recline"): The favorite position of the Orientals (Mal 3:3; Mt 9:9; 26:55 (compare Mt 5:1; Lu 4:20; 5:3); Mr 14:18; Lu 18:35; Joh 2:14, etc.).
"In Palestine people sit at all kinds of work; the carpenter saws, planes, and hews with his hand-adze, sitting upon the ground or upon the plank he is planing. The washerwoman sits by the tub, and, in a word, no one stands where it is possible to sit.…
Sitting
The attitude generally assumed in Palestine by those who were engaged in any kind of work. “The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planning. The washerwoman sits by the tub; and, in a word, no one stands when it is possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of custom (Matt. 9:9) is the exact way to state the case.”, Thomson, Land and Book.
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
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…
חֹ֫רֶף (choreph) refers to the harvest time or autumn season, and it can also imply winter. It is derived from a root meaning the crop gathered, indicating a connection to the ripeness of age. The term is associated with both the autumn and winter seasons.
חֹ֫רֶף n.m. harvest-time, autumn
base
H2779 חֹ֫רֶף harvest-time, autumn
2779 choreph kho'-ref
from 2778; properly, the crop gathered, i.e. (by implication)
the autumn (and winter) season; figuratively, ripeness of
age:--cold, winter (-house), youth.
see HEBREW for 02778
חֹ֫רֶף (cho.reph) — autumn.
1) harvest time, autumn
2) (CLBL) winter
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
win'-ter (choreph, from charaph, "to inundate," "overflow"): The rainy season, also the autumn harvest season (Ge 8:22; Ps 74:17; Zec 14:8). It is also the time of cold (Jer 36:22; Am 3:15). The verb "to winter" occurs in Isa 18:6. Cethaw has the same meaning as Choreph (So 2:11). cheimon, corresponds to choreph as the rainy season, and the verb paracheimazo, signifies "to pass the winter" (Ac 27:12), the noun from which is paracheimasia (same place).
See CANAAN.
- God makes
- Yearly return of, secured by covenant
- Coldness and inclemency of, noticed
- UNSUITED FOR
. Travelling
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.
Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…
From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…
The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…
תְּשִׁיעִי (tshiy`iy) means 'ninth' and is an ordinal number. It is derived from the root word for 'nine' and is used in both masculine and feminine forms. The entries consistently define it as relating to the number nine.
תְּשִׁיעִי, תְּשִׁעִי m. תְּשִׁיעִית f. adj.num.ord. 18 ninth
base
H8671 תְּשִׁיעִי, תְּשִׁעִי, תְּשִׁיעִית ninth
8671 tshiy`iy tesh-ee-ee'
ord. from 8672; ninth:--ninth.
see HEBREW for 08672
תְּשִׁיעִי (te.shi.i) — ninth.
ninth (as ordinal number)
Art | Adj — ParticleHTd/Aomsa
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
אָח (ach) refers to a fire-pot or brazier, specifically a hearth. The entries indicate that its derivation is uncertain, but it consistently denotes a type of vessel used for holding fire.
אָח n.f. fire-pot, brasier
base
H254 אָח
254 'ach awkh
of uncertain derivation; a fire-pot or chafing dish:--
hearth.
אָח (ach) — hearth.
fire-pot, brazier
Art | N-ms — Particle · noun common feminine singular absoluteHTd/Ncfsa
pot: A term used as the translation of a number of Hebrew and Greek words whose fundamental meaning seems to describe them as intended for the most part to hold liquid or semi-liquid substances, but the pots of Ex 27:3 are intended to hold ashes.
(1) cir, the most common word for "pot." It designates most frequently some household utensil, probably a pot or kettle for boiling. So 2Ki 4:38 ff; Ex 16:3; Jer 1:13 the King James Version; Eze 11:3,7,11, "caldron"; 24:3,6 the King James Version; Mic 3:3; Zec 14:21, etc. It…
The term "pot" is applicable to so many sorts of vessels that it can scarcely be restricted to any one in particular. Asuc (2 Kings 4:2) the earthen jar, deep and narrow, without handles, probably like the Roman and Egyptian amphora, inserted in a stand of wood or stone. Cheres , an earthen vessel for stewing or seething. (Leviticus 6:28; Ezekiel 4:9) Dud , a vessel for culinary purposes, perhaps of smaller size. (1 Samuel 2:14) The "pots" set before the Rachabites, (Jeremiah 35:5) were probably bulging jars or bowls. The water-pots of Cana appear to have been large amphorae, such as are in use at the present day in Syria.…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
The Hebrew word בָּעַר (ba'ar) has two primary meanings: to burn or consume, and to be brutish or stupid. It encompasses actions related to fire, such as kindling and burning, as well as figurative uses like consuming guilt. Additionally, it can denote a state of dullness or lack of receptiveness. The lexicons provide various nuances, particularly in how the burning aspect can relate to wrath or destruction.
[בָּעַר] vb. burn, consume
Qal burn
Pi.
kindle
burn
fig. consume, utterly remove
Pu. burn (i.e. be supplied with fire), of fire-jar
Hiph.
kindle
burn up
base
[בָּעַר] vb. denom. be brutish
Qal be stupid, dull-hearted, unreceptive
Niph. brutish, stupid
Pi. feed, graze
Hiph. cause to be grazed over
base
H1197a [בָּעַר] burn, consume .burn
. . kindle
. burn
. fig. consume, utterly remove
. burn (i.e. be supplied with fire), of fire-jar
. . kindle
. burn up
H1197b [בָּעַר] vb. denom. be brutish .be stupid, dull-hearted, unreceptive
. brutish, stupid
. feed, graze
. cause to be grazed over
1197 ba`ar baw-ar'
a primitive root; to kindle, i.e. consume (by fire or by
eating); also (as denominative from 1198) to be(-come)
brutish:--be brutish, bring (put, take) away, burn, (cause to)
eat (up), feed, heat, kindle, set ((on fire)), waste.
see HEBREW for 01198
בָּעַר (ba.ar) — to burn: burn.
: burn/ignite
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
1b2) to consume, remove (of guilt) (fig.)
1c) (Hiphil)
1c1) to kindle
1c2) to burn up
1c3) to consume (destroy)
1d) (Pual) to burn
בָּעַר (ba.ar) — be brutish.
v denom
1) to be stupid, brutish, barbarous
1a) (Qal) to be stupid, dull-hearted, unreceptive
1b) (Niphal) to be stupid, dull-hearted
1c) (Piel) to feed, graze
1d) (Hiphil) to cause to be grazed over
בָּעַר (ba.ar) — to burn: destroy.
: destroy
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
V-Pual-Inf-c — Verb · Pual · participle (passive) feminine singularHVPsfsa