Joshua 11:5 — Word Study
WLCוַיִּוָּ֣עֲד֔וּ כֹּ֖ל הַמְּלָכִ֣ים הָאֵ֑לֶּה וַיָּבֹ֜אוּ וַיַּחֲנ֤וּ יַחְדָּו֙ אֶל־ מֵ֣י מֵר֔וֹם לְהִלָּחֵ֖ם עִם־ יִשְׂרָאֵֽל׃ פ
BSAAllkôl [every single one] theseʼêl-leh kingsmelek [rulers, monarchs] joined forcesyâʻad▸ [united, came together] and encampedchânâh▸ [pitched their tents, set up camp] atʼêl the watersmayim [source of refreshment, lake] of MeromMêrôwm [a place of victory] to fightlâcham [engage in battle, wage war] againstʻim [in opposition to] IsraelYisrâʼêl [God's chosen people]
| Greek | English | Parsing |
|---|---|---|
| וַיִּוָּ֣עֲד֔וּ | and they gathered | Verb, Niphal, sequential imperfect third person masculine plural |
| כֹּ֖ל | all | Noun common, masculine singular construct |
| הַמְּלָכִ֣ים | the kings | Particle, noun common masculine plural absolute |
| הָאֵ֑לֶּה | these | Particle, particle |
| וַיָּבֹ֜אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| וַיַּחֲנ֤וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| יַחְדָּו֙ | together | Adverb |
| אֶל־ | to | Preposition |
| מֵ֣י | [the] water of | Noun common, masculine plural construct |
| מֵר֔וֹם | Merom | Noun proper |
| לְהִלָּחֵ֖ם | to wage war | Preposition, verb niphal infinitive construct common |
| עִם־ | with | Preposition |
| יִשְׂרָאֵֽל׃ פ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All these kings joined forces and encamped at the waters of Merom to fight against Israel. |
| KJV | And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel. |
| ASV | And all these kings met together; and they came and encamped together at the waters of Merom, to fight with Israel. |
| YLT | and all these kings are met together, and they come and encamp together at the waters of Merom, to fight with Israel. |
| WEB | All these kings met together; and they came and encamped together at the waters of Merom, to fight with Israel. |
| BBE | And all these kings came together, and put their forces in position at the waters of Merom, to make war on Israel. |
Where they part company is יָעַד — see How Translations Differ.
The structure highlights the main action of the kings joining forces, followed by their encampment and the purpose of their gathering.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָעַד
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 — Joshua 11:5
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 Confrontation at Meromgenerated
Joshua 11:5 describes how all the kings of the northern region allied together to fight against Israel. This coalition represents a significant threat to Joshua and the Israelites as they continue their conquest of the Promised Land. The narrative emphasizes the unity of these kings in opposition to God's chosen people, setting the stage for the ensuing battle.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 3:1 | O LORD, how my foes have increased! How many rise up against me! |
| 2 | Psalm 118:10–12 | All the nations surrounded me, but in the name of the LORD I cut them off. |
| 3 | Isaiah 8:9 | Huddle together, O peoples, and be shattered; pay attention, all you distant lands; prepare for battle, and be shattered; prepare for battle, and be shattered! |
| 4 | Revelation 16:14 | These are demonic spirits that perform signs and go out to all the kings of the earth, to assemble them for battle on the great day of God the Almighty. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יָעַד, vai.yi.Va.'a.Dugenerated
The verb יָעַד (ya'ad) means to appoint or gather, often in the context of making plans or assembling for a purpose. Here, it indicates that the kings united to confront Israel, highlighting their collective intent.
The parsing shows that it is in the Niphal form, which often conveys a sense of being acted upon or coming together, suggesting that these kings did not just gather by chance but were united in their purpose against Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses joined forces to convey the idea of unity among the kings.
Sentence Structuregenerated
The main verb יָעַד governs the sentence, indicating the action of the kings coming together. The structure includes a series of phrases that describe their actions and the context of their gathering.
The sentence follows a typical Hebrew structure, with the subject (the kings) followed by their actions (gathering and encamping) and the purpose of their actions (to fight against Israel).
Septuagint Backgroundgenerated
The Septuagint translates יָעַד as συνῆλθον (synthēlon), meaning 'they came together.' This choice emphasizes the unity of the kings in their opposition to Israel.
The Greek term carries a similar connotation of gathering for a common purpose, aligning with the Hebrew meaning of assembling for action.
In plain words — the whole versegenerated
Joshua 11:5 tells us that all the kings of the northern region gathered their forces and camped at the waters of Merom to prepare for battle against Israel. This shows the unity of these kings in their opposition to God's chosen people.
Frequently Asked Questionsgenerated
It means that all the kings came together with a common goal to fight against Israel, indicating a united front against God's people.
Merom is where Joshua led the Israelites to victory over the northern confederacy, making it a notable site in the conquest of Canaan.
The unity of the kings serves as a reminder of the opposition that God's people may face, but it also sets the stage for God's intervention and victory.
This verse illustrates the challenges Joshua faced as he led the Israelites into the Promised Land, highlighting the constant threat of opposition from surrounding nations.
Reflection Questionsgenerated
- What does this passage teach us about the importance of unity in opposition?
- How can we prepare for challenges we face in our own lives, similar to how Joshua prepared for battle?
- What role does God play in our battles against opposition, as seen in this narrative?
- How can we support one another in our spiritual journeys, just as the kings united against Israel?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 11:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when all those kings were met together,.... At some certain place, which Jabin had appointed: they came and pitched together at the waters of Merom: Josephus (a) says it was at Berotha; perhaps
Read John Gill on Joshua 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel. No JFB commentary on this verse.
Read Robert Jamieson on Joshua 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe waters of Merom; a lake made by the river Jordan in the northern part of it, which was in the territory of the king of Shimron, or Shimron-meron, and near Hazor, Jabin’ s royal city, and almost in the middle of these confederate kings.
Read Matthew Poole on Joshua 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 11:5 And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel.Ver. 5. And when all these kings were met together.] Heb., Assembled by appointment, at a set time. Ducunt volentes fata, nolentes trahunt. See Psalms 37:12-13.
Read John Trapp on Joshua 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The waters of Merom.—The most northerly of the three lakes on the course of the Jordan.
Read Charles John Ellicott on Joshua 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The waters of Merom] Where these waters were, interpreters are not agreed. Whether they were the waters of the Lake Semechon, or the waters of Megiddo, mentioned Judges 5:19, cannot be easily determined. The latter is the more probable opinion.
Read AdamClarke on Joshua 11 →
CambridgeThe Cambridge Bible for Schools and Colleges5. at the waters of Merom] i.e. “the Upper Waters;” the uppermost of the three lakes in the Jordan valley, called by the Greeks “Semechonitis,” or Samochonitis (Jos. Ant. 5:5. 1), and by the Arabs “Hûleh.” The lake is formed by the expansion of the descending Jordan, about 7 miles long by 5 in breadth, of a triangular shape, the point being at the south, where the Jordan, which enters it on the north, again quits it. It is surrounded by marshes and numberless streams bordered with thickets of papyrus. For the fullest and most graphic description of this lake, and the surrounding morasses, see Macgregor’s Rob Roy on the Jordan, xii.—xvii.
Read Cambridge on Joshua 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleWaters of Merom - i. e. “the upper waters,” the modern Bahr el Huleh, the lake Semechonitis, or Samochonitis of Josephus.
Read Albert Barnes on Joshua 11 →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
All these kings joined forces and encamped at the waters of Merom to fight against Israel.
All these kings met together; and they came and encamped together at the waters of Merom, to fight with Israel.
All these kings joined forces and encamped at the waters of Merom to fight against Israel.
All these kings gathered and joined forces at the Waters of Merom to fight Israel.
Tyndale line
And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel.
And all these kings met together; and they came and encamped together at the waters of Merom, to fight with Israel.
And all these kings met together; and they came and pitched together at the waters of Merom, to fight with Israel.
And when all these kings were met together, they came and encamped together at the waters of Merom, to fight against Israel.
So all these Kings met together, and came and pitched together at the waters of Merom, for to fight against Israel.
Strictly literal
And all these kings met together, and came and encamped together at the waters of Merom, to fight against Israel.
and all these kings are met together, and they come and encamp together at the waters of Merom, to fight with Israel.
and all these kings are met together, and they come and encamp together at the waters of Merom, to fight with Israel.
And all these kings assembled themselves together, and they came and encamped together at the waters of Merom, to fight against Israel.
All these kings met at the appointed time, and they camped at the waters of Merom to wage war with Israel.
From the Latin
And all these kings assembled together at the waters of Merom, to fight against Israel.
Simplified
All these kings joined forces and set up camp beside the waters of Merom to fight against Israel.
And all these kings came together, and put their forces in position at the waters of Merom, to make war on Israel.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for Joshua 11:5. However, the Septuagint's word order and phrasing differ, reflecting its own stylistic choices.
וַיִּוָּ֣עֲד֔וּ כֹּ֖ל הַמְּלָכִ֣ים הָאֵ֑לֶּה וַיָּבֹ֜אוּ וַיַּחֲנ֤וּ יַחְדָּו֙ אֶל־ מֵ֣י מֵר֔וֹם לְהִלָּחֵ֖ם עִם־ יִשְׂרָאֵֽל׃ פ
10 of the 13 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 Joshua 11:5
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.
יָעַד (ya`ad) is a Hebrew verb meaning to appoint or fix upon, often in the context of time or place. It encompasses meanings such as to gather or assemble by appointment, to meet, and to designate someone for a role, including betrothal. The entries indicate various grammatical forms, including reflexive and causative uses, but do not present significant disagreement among sources.
יָעַד vb. appoint
Qal appoint, a time; place; a rod; assign or designate as concubine
Niph.
reflexive, meet at an appointed place
meet by appointment
gather, assemble by appointment
Po‛ēl Pf.
Hiph. Impf. who will make me meet him at the appointed place (of judgment)
Hoph. Pt. be set, placed before
base
H3259 יָעַד appoint .appoint, a time; place; a rod; assign or designate as concubine
. . reflexive, meet at an appointed place
. meet by appointment
. gather, assemble by appointment
.Pf.
. Impf. who will make me meet him at the appointed place (of judgment)
. Pt. be set, placed before
3259 ya`ad yaw-ad'
a primitive root; to fix upon (by agreement or appointment);
by implication, to meet (at a stated time), to summon (to
trial), to direct (in a certain quarter or position), to
engage (for marriage): -agree,(maxke an) appoint(-ment,a
time), assemble (selves), betroth, gather (selves, together),
meet (together), set (a time).
יָעַד (ya.ad) — to appoint.
1) to fix, appoint, assemble, meet, set, betroth
1a)(Qal) to appoint, assign, designate
1b) (Niphal)
1b1) to meet
1b2) to meet by appointment
1b3) to gather, assemble by appointment
1c) (Hiphil) to cause to meet
1d) (Hophal) to be set, be placed before, be fixed
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
of Judah and Israel. For the list see table at the end of this volume.
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HD — AdverbHD
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
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…
מֵרוֹם (Merowm) refers to a location, specifically a lake in northern Canaan, where Joshua defeated the northern confederacy led by Jabin. The term itself means 'high place' and is linked to the concept of height. It appears only in Joshua 11:5 and 11:7.
מֵרוֹם n.pr.loc. only in Jos 11:5, 7 waters of Merom, in N. Canaan
ref
H4792 מֵרוֹם
4792 Merowm may-rome'
formed like 4791; height; Merom, a lake in
Palestine:--Merom.
see HEBREW for 04791
מֵרוֹם (me.rom) — Merom.
§ Merom = "high place"
the lake in northern Canaan at which Joshua routed the northern confederacy headed by Jabin
1a) site uncertain; probably the lake formed by the Jordan river about 10 miles (16 km) north of the Sea of Galilee
N-proper — Noun properHNpl
Merom
Height, a lake in Northern Palestine through which the Jordan flows. It was the scene of the third and last great victory gained by Joshua over the Canaanites (Josh. 11:5-7). It is not again mentioned in Scripture. Its modern name is Bakrat el-Huleh. “The Ard el-Huleh, the centre of which the lake occupies, is a nearly level plain of 16 miles in length from north to south, and its breadth from east to west is from 7 to 8 miles. On the west it is walled in by the steep and lofty range of the hills of Kedesh-Naphtali; on the east it is bounded by the lower and more gradually ascending slopes of Bashan; on the north it is shut in by a line of hills hummocky and irregular in shape and of no great height, and stretching across from the mountains of Naphtali to the roots of Mount Hermon, which towers up at the north-eastern angle of…
(high place), The waters of, a lake formed by the river Jordan, about ten miles north of the Sea of Galilee. It is a place memorable in the history of the conquest of Palestine. Here Joshua completely routed the confederacy of the northern chiefs under Jabin. (Joshua 11:5,7) It is a remarkable fact that though by common consent "the waters of Merom" are identified with the lake thorough which the Jordan runs between Banias and the Sea of Galilee --the Bahr el-Huleh of the modern Arabs-- Yet that identity cannot be proved by any ancient record. In form the lake is not far from a triangle, base being at the north and the apex at the south. It measures about three miles in each direction, and eleven feet deep. The water is clear and sweet; it is covered in parts by a broad-leaved plant, and abounds in water-fowl. (The northern part is a…
The "waters of Merom," Jos 11:5, or lake of Semechon, is the most northern of the three lakes supplied by the river Jordan. It is situated in the southern part of a valley formed by the two branches of Mount Hermon. The lake is now called after the valley, the lake of Huleh. The lake proper is four or five miles long, and perhaps four broad, tapering towards the south. It is very shallow, and a large part of it is covered with aquatic plants. Thousand of waterfowl sport on its surface, and its water abound in fish. On the north lies the plain of the Huleh, which is a dead level for a distance of six miles or more. Near the upper end of this, the three streams which form the Jordan unite. On the west side of the Jordan above the lake, a marsh extends up north as far as the junction of these streams, or even farther; while on the…
eminences; elevations
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
