Jeremiah 43:13 — Word Study
WLCוְשִׁבַּ֗ר אֶֽת־ מַצְּבוֹת֙ בֵּ֣ית שֶׁ֔מֶשׁ אֲשֶׁ֖ר בְּאֶ֣רֶץ מִצְרָ֑יִם וְאֶת־ בָּתֵּ֥י אֱלֹהֵֽי־ מִצְרַ֖יִם יִשְׂרֹ֥ף בָּאֵֽשׁ׃ ס
BSAHe will demolishshâbar [break, shatter] the sacred pillarsmatstsêbâh [monuments, memorials] of the temple of the sunBêyth Shemesh [house, dwelling place, Heliopolis, sun-temple] in the landʼerets [country, territory] of EgyptMitsrayim andʼêth he will burn downsâraph▸ [set on fire, kindle flames] the templesbayith [houses, places of worship] of the godsʼĕlôhîym [Elohim, divine beings] of EgyptMitsrayim [the Egyptian nation, people]
| Greek | English | Parsing |
|---|---|---|
| וְשִׁבַּ֗ר | and he will break | Verb, Piel, sequential perfect third person masculine singular |
| אֶֽת־ | the object marker | Particle |
| מַצְּבוֹת֙ | [the] sacred pillars of | Noun common, feminine plural construct |
| בֵּ֣ית | Beth | Noun common, both singular construct |
| שֶׁ֔מֶשׁ | Shemesh | Noun common, both singular absolute |
| אֲשֶׁ֖ר | which | Particle |
| בְּאֶ֣רֶץ | [is] in [the] land of | Preposition, noun common feminine singular construct |
| מִצְרָ֑יִם | Egypt | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| בָּתֵּ֥י | [the] houses of | Noun common, masculine plural construct |
| אֱלֹהֵֽי־ | [the] gods of | Noun common, masculine plural construct |
| מִצְרַ֖יִם | Egypt | Noun proper |
| יִשְׂרֹ֥ף | he will burn | Verb, Qal, imperfect third person masculine singular |
| בָּאֵֽשׁ׃ ס | with fire | Preposition, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He will demolish the sacred pillars of the temple of the sun in the land of Egypt, and he will burn down the temples of the gods of Egypt.’” |
| KJV | He shall break also the images of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire. |
| ASV | He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire. |
| YLT | and he hath broken the standing pillars of the house of the sun, that [is] in the land of Egypt, and the houses of the gods of Egypt he doth burn with fire.' |
| WEB | He will also break the pillars of Beth Shemesh that is in the land of Egypt; and he will burn the houses of the gods of Egypt with fire.’” |
| BBE | And the stone pillars of Beth-shemesh in the land of Egypt will be broken by him, and the houses of the gods of Egypt burned with fire. |
Where they part company is over the verb יִשְׂרֹ֥ף — see How Translations Differ.
The sentence consists of two main clauses connected by 'and', with additional phrases providing context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַר
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 43:13
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 Judgment Against Egyptgenerated
Jeremiah 43:13 describes the coming destruction of Egyptian idols by Nebuchadnezzar, emphasizing God's authority over nations and their gods. This passage follows a series of prophecies concerning Egypt's fate, illustrating the consequences of idolatry and rebellion against the LORD. The context highlights the seriousness of God's judgment and the power of Babylon as His instrument.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 19:18 | In that day five cities in the land of Egypt will speak the language of Canaan and swear allegiance to the LORD of Hosts. One of them will be called the City of the Sun. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — שִׁבַּ֗ר, ve.shi.Bargenerated
The verb שִׁבַּר (shabar) means to break or shatter. It suggests a forceful destruction, often associated with violence or judgment. In this verse, it is used in the Piel form, indicating an active role in the breaking.
This word carries a sense of finality and intensity, as it depicts the destruction of sacred pillars, which were significant in Egyptian worship. The parsing indicates that it is a sequential perfect form, showing that this action will be completed in the future.
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 שִׁבַּ֗ר governs the first clause, indicating the action of breaking, while the second verb יִשְׂרֹ֥ף introduces another action — burning. The structure emphasizes the sequential nature of destruction.
The Hebrew word order places the actions of breaking and burning prominently, illustrating the comprehensive judgment against both the pillars and the temples of the Egyptian gods.
Septuagint Backgroundgenerated
The Septuagint translates שִׁבַּ֗ר as συντρίψει (to crush), which conveys a similar sense of destruction but may imply a more thorough obliteration than the Hebrew. This choice highlights the severity of the judgment.
The rendering of יִשְׂרֹ֥ף as κατακαύσει (to burn down) aligns closely with the Hebrew, maintaining the focus on the act of burning as part of the divine judgment.
In plain words — the whole versegenerated
Jeremiah 43:13 tells us that Nebuchadnezzar will destroy the sacred pillars of the temple of the sun in Egypt and burn the temples of the Egyptian gods. This shows God's judgment against idolatry and the power of Babylon as His instrument.
Frequently Asked Questionsgenerated
This signifies the destruction of Egyptian idols, which were central to their worship and belief system, indicating God's authority over false gods.
The temple of the sun was a significant site in Heliopolis, representing the worship of the sun god, and its destruction symbolizes the defeat of Egyptian religious practices.
This verse illustrates God's judgment on nations that oppose Him, using Nebuchadnezzar as an instrument to demonstrate His sovereignty over all gods.
Burning the temples signifies total destruction and the end of the worship of those gods, reinforcing the message that they cannot stand against the true God.
Reflection Questionsgenerated
- In what ways do I see idolatry in my own life or culture today?
- How can I better understand the significance of God's judgment in the context of His sovereignty?
- What does the destruction of false gods teach us about the nature of worship?
- How can I apply the lessons from this passage to my understanding of God's authority?
The early church on this verse — how the Fathers read it
Early commentators like Ephrem the Syrian and Theodoret of Cyrus reference this verse to discuss the significance of Heliopolis and the destruction of its idols.
“He shall break the obelisks of the city of the sun, which is in Egypt, and the temples of the gods of the Egyptians he shall burn with fire.” The city of the sun is Egyptian Heliopolis,Early Church Fathers on Jeremiah 43 →
The city had two names. It was called both On and Heliopolis. Exodus also taught this, for it says that the children of Israel built cities for Pharaoh: Pithom, Raamses and On, which is Heliopolis.Early Church Fathers on Jeremiah 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 43:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall break also the images of Bethshemesh, that [is] in the land of Egypt,.... Or, "of Heliopolis", as the Septuagint; the "city of the sun"; and so "Bethshemesh" here signifies the "house of the
Read John Gill on Jeremiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall break also the images of Beth-she'mesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire. Images - statues or obelisks.
Read Robert Jamieson on Jeremiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBeth-shemesh signifies the house of the sun, and it is also the name of a city in Egypt; so most take it here, as the name of a city which had its name from a famous temple builded in it to the honour of the sun. This idol is called On, . By this it appears that the Egyptians, as well as other pagans, paid Divine adoration to the creature. God threatens not only the destruction of the idolatrous temples, but the houses of the inhabitants of Egypt. by the king of Babylon; from whence these Jews, would they have believed, might have understood, that they would not have the security which they promised themselves in the land of Egypt.
Read Matthew Poole on Jeremiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 43:13 He shall break also the images of Bethshemesh, that [is] in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.Ver. 13. He shall break also the images of Bethshemesh.] Or, Heliopolis, where the sun was worshipped with great superstition, as Herodotus writeth. The Hebrews also called this city On, or Aven - that is, vanity or iniquity - as well they might, for the abominable idolatry there committed. Josephus saith, that five years after this prophecy, Nebuchadnezzar, who had Egypt given him as pay for his pains at Tyre, invaded Egypt; and the king thereof being slain, he set up another there, and took the Jews that remained alive away into…
Read John Trapp on Jeremiah 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) He shall break also the images of Bethshe-mesh.—This name, which means “Home of the Sun” (so the Vulgate renders it here by domus solis), was naturally not an uncommon one where sun-worship had prevailed, and we find it accordingly in Judah (Joshua 15:10; 1 Samuel 6:9; 1 Samuel 6:12), in Issachar (Joshua 19:22), and in Naphtali (Joshua 19:38; Judges 1:33). Here the context shows that it was the name of an Egyptian city. The LXX. renders the words “he shall break the pillars of Heliopolis, which are in On,” and so identifies it with the city of that name on the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles north-east of Memphis. Under the name of…
Read Charles John Ellicott on Jeremiah 43 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. He shall break also the images of Beth-shemesh] בית שמש beith shemesh is, literally, the house or temple of the sun; which was worshipped here, and whose images are said to have been of solid gold. These Nebuchadnezzar was to break and carry away; and the houses of the gods-all the temples of Egypt, he was to burn with fire. Beth-shemesh is the same as Heliopolis.
Read AdamClarke on Jeremiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges13. Beth-shemesh] Probably Heliopolis or On. The reference of the v. is to the temple of the sun, at the city called by the Greeks Heliopolis (city of the sun), about six miles N.E. of Cairo. The temple had in front of it an avenue of obelisks, one of which remains in situ. It was erected by Thothmes III (c. b.c. 1500). “Cleopatra’s Needle,” placed on the Thames Embankment in 1878, is another. the houses … with fire] A fragmentary inscription of Nebuchadnezzar states that he invaded Egypt in the 37th year of his reign (b.c. 568), and defeated king Amasis (b.c. 570–526) with slaughter of men and horses. See Dr.’s note.
Read Cambridge on Jeremiah 43 →Albert Barnes1798–1870Barnes' Notes on the BibleImages - Rather, pillars (compare the Isaiah 19:19 note), obelisks. Beth-shemesh - Heliopolis, famous for its obelisks.
Read Albert Barnes on Jeremiah 43 →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
He will demolish the sacred pillars of the temple of the sun in the land of Egypt, and he will burn down the temples of the gods of Egypt.’”
He will also break the pillars of Beth Shemesh that is in the land of Egypt; and he will burn the houses of the gods of Egypt with fire.’”
He will demolish the sacred pillars of the temple of the sun in the land of Egypt, and he will burn down the temples of the gods of Egypt.’”
He will demolish the sacred pillars in the temple of the sun in Egypt and will burn down the temples of the gods of Egypt.”’”
Tyndale line
He shall break also the images of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.
He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.
He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.
He shall break also the images of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.
He shall breake also ye images of Beth-shemesh, that is in the lande of Egypt, and the houses of the gods of the Egyptians shall he burne with fire.
Strictly literal
And he shall break the pillars of Beth-shemesh, which is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.
and he hath broken the standing pillars of the house of the sun, that [is] in the land of Egypt, and the houses of the gods of Egypt he doth burn with fire.'
and he has broken the standing pillars of the house of the sun, that [is] in the land of Egypt, and he burns the houses of the gods of Egypt with fire.”
And he shall break the statues of Bethshemesh, which is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.
He will break the stone pillars at Heliopolis in the land of Egypt. He will burn the temples of Egypt's gods.'”
From the Latin
And he shall break the statues of the house of the sun, that are in the land of Egypt; and the temples of the gods of Egypt he shall burn with fire.
Simplified
He will knock down the sacred pillars of the temple of the sun in Egypt, and he will burn down the temples of the gods of Egypt.
And the stone pillars of Beth-shemesh in the land of Egypt will be broken by him, and the houses of the gods of Egypt burned with fire.
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 presents the verse as it is, while the Septuagint matches 8 out of 14 words with significant overlap in meaning. This indicates a consistent understanding of the destruction foretold, though the Septuagint's word order and articles differ.
וְשִׁבַּ֗ר אֶֽת־ מַצְּבוֹת֙ בֵּ֣ית שֶׁ֔מֶשׁ אֲשֶׁ֖ר בְּאֶ֣רֶץ מִצְרָ֑יִם וְאֶת־ בָּתֵּ֥י אֱלֹהֵֽי־ מִצְרַ֖יִם יִשְׂרֹ֥ף בָּאֵֽשׁ׃ ס
8 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 Jeremiah 43:13
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.
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
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
מַצֵּבָה (maṣṣēbā) refers to a pillar or a memorial stone, often associated with altars. It can also denote a stump or a standing image, potentially an idol. The word is derived from a participle form indicating something that is stationed or set up.
מַצֵּבָה, מַצֶּ֫בֶת n.f. pillar, maṣṣēbā, stump
base
H4676 מַצֵּבָה, מַצֶּ֫בֶת pillar, maṣṣēbā, stump
4676 matstsebah mats-tsay-baw'
feminine (causatively) participle of 5324; something
stationed, i.e. a column or (memorial stone); by analogy, an
idol:--garrison, (standing) image, pillar.
see HEBREW for 05324
מַצֵּבָה (mats.tse.vah) — pillar.
1) pillar, mastaba, stump
1a) pillar
1a1) as monument, personal memorial
1a2) with an altar
1b)(Hoph) stock, stump (of tree)
N-fp — Noun common · feminine plural constructHNcfpc
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…
בֵּית שֶׁ֫מֶשׁ (Beyth Shemesh) means 'house of the sun' and refers to several locations, including towns in Judah, Issachar, and Naphtali, as well as Heliopolis in Egypt. It is built from the words for 'house' and 'sun.' The entries consistently describe it as a sun-temple or related to sun worship.
בֵּית שֶׁ֫מֶשׁ n.pr.loc. (sun-temple)
city in SW. Judah
city in Naphtali
city in Issachar
= On-Heliopolis, in Egypt
base
H1053 בֵּית שֶׁ֫מֶשׁ
1053 Beyth Shemesh bayth sheh'-mesh
from 1004 and 8121; house of (the) sun; Beth-Shemesh, a place
in Palestine:--Beth-shemesh.
see HEBREW for 01004
see HEBREW for 08121
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in southwest Judah
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in Issachar
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in Naphtali
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Heliopolis.
Beth-shemesh = "house of the sun" or "sun-temple"
a town in Egypt
Another name of on (אֹן "On" H0204)
N-proper — Noun common · both singular constructHNcbsc
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית שֶׁ֫מֶשׁ (Beyth Shemesh) means 'house of the sun' and refers to several locations, including towns in Judah, Issachar, and Naphtali, as well as Heliopolis in Egypt. It is built from the words for 'house' and 'sun.' The entries consistently describe it as a sun-temple or related to sun worship.
בֵּית שֶׁ֫מֶשׁ n.pr.loc. (sun-temple)
city in SW. Judah
city in Naphtali
city in Issachar
= On-Heliopolis, in Egypt
base
H1053 בֵּית שֶׁ֫מֶשׁ
1053 Beyth Shemesh bayth sheh'-mesh
from 1004 and 8121; house of (the) sun; Beth-Shemesh, a place
in Palestine:--Beth-shemesh.
see HEBREW for 01004
see HEBREW for 08121
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in southwest Judah
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in Issachar
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Beth-shemesh.
§ Beth-shemesh = "house of the sun" or "sun-temple"
a town in Naphtali
בֵּית שֶׁ֫מֶשׁ (bet she.mesh) — Heliopolis.
Beth-shemesh = "house of the sun" or "sun-temple"
a town in Egypt
Another name of on (אֹן "On" H0204)
HNcbsa — Noun common · both singular absoluteHNcbsa
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
HTr — ParticleHTr
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular constructHR/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…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
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
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-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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural 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…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
HRd/Ncbsa — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…