Joshua 13:22 — Word Study
WLCוְאֶת־ בִּלְעָ֥ם בֶּן־ בְּע֖וֹר הַקּוֹסֵ֑ם הָרְג֧וּ בְנֵֽי־ יִשְׂרָאֵ֛ל בַּחֶ֖רֶב אֶל־ חַלְלֵיהֶֽם׃
BSAThe Israelitesbên [children of God, descendants of Jacob] also [killed]ʼêth [slayed, put to death] the divinerqâçam [soothsayer, prophet] BalaamBilʻâm [a Mesopotamian prophet] son of BeorBᵉʻôwr [father of Balaam, an Edomite king's father] [ along with the others] they puthârag■ [rest of their slain, those they defeated] to the swordchereb [killed with a cutting instrument, destroyed with a weapon]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| בִּלְעָ֥ם | Balaam | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| בְּע֖וֹר | Beor | Noun proper masculine |
| הַקּוֹסֵ֑ם | the diviner | Particle, verb qal participle (active) masculine singular |
| הָרְג֧וּ | they killed | Verb, Qal, perfect third person common plural |
| בְנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֛ל | Israel | Noun proper |
| בַּחֶ֖רֶב | with the sword | Preposition, noun common feminine singular absolute |
| אֶל־ | to | Preposition |
| חַלְלֵיהֶֽם׃ | slain [ones] their | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The Israelites also killed the diviner Balaam son of Beor along with the others they put to the sword. |
| KJV | ¶ Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them. |
| ASV | Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among the rest of their slain. |
| YLT | And Balaam, son of Beor, the diviner, have the sons of Israel slain with the sword, among their wounded ones. |
| WEB | The children of Israel also killed Balaam the son of Beor, the soothsayer, with the sword, among the rest of their slain. |
| BBE | And Balaam, the son of Beor, the prophet, the children of Israel put to death with the sword. |
The translations agree on the key terms and actions in this verse, reflecting a consistent understanding of the narrative.
The sentence has a main clause followed by two subordinate phrases that provide additional details about the action and its method.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָרַג
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 13:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Conquest of Sihon and Balaamgenerated
Joshua 13:22 describes a significant moment in Israel's history when they eliminated Balaam, a diviner who sought to curse them. This act is part of their broader campaign against the Amorites and reflects their commitment to following God's commands regarding their enemies. The narrative emphasizes the importance of ridding the land of those who would lead them astray, as seen in earlier accounts in Numbers 22:5-7 and Numbers 31:8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 22:5–7 | he sent messengers to Balaam son of Beor at Pethor, which is by the Euphrates in the land of his people. “Behold, a people has come out of Egypt,” said Balak. “They cover the face of the land and have settled next to me. |
| 2 | Numbers 24:1 | And when Balaam saw that it pleased the LORD to bless Israel, he did not resort to sorcery as on previous occasions, but he turned his face toward the wilderness. |
| 3 | Numbers 31:8 | Among the slain were Evi, Rekem, Zur, Hur, and Reba—the five kings of Midian. They also killed Balaam son of Beor with the sword. |
| 4 | 2 Peter 2:15 | They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. |
| 5 | Jude 1:11 | Woe to them! They have traveled the path of Cain; they have rushed headlong into the error of Balaam; they have perished in Korah’s rebellion. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בִּלְעָ֥ם, bil.'Amgenerated
The name בִּלְעָם (Bil`am) identifies a notable figure, a prophet from Mesopotamia. His actions in the biblical narrative include attempts to curse the Israelites, which ultimately led to his downfall. The parsing as a proper noun indicates his significance as an individual rather than a common term.
Balaam's role as a diviner highlights the conflict between Israel and those who practiced divination, which was condemned in Israelite law. His story serves as a warning against the influence of foreign prophets and the dangers of straying from God's path.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the term killed for the Hebrew verb הָרְג֧וּ.
Sentence Structuregenerated
The main verb הָרְג֧וּ (they killed) governs the entire sentence, indicating the action performed by the Israelites. The structure includes several noun phrases that detail the object of the action, specifically Balaam and the others.
The Hebrew word order places emphasis on the subject, בְּנֵֽי־ יִשְׂרָאֵ֛ל (the sons of Israel), highlighting their collective action against Balaam and the others.
Septuagint Backgroundgenerated
The Septuagint translates בִּלְעָ֥ם as βαλααμ, indicating a direct correspondence that retains the identity of Balaam as a significant figure. This choice reflects the continuity of Balaam's character across both the Hebrew and Greek texts.
The Greek term used for הַקּוֹסֵ֑ם is not directly mentioned, but the translation captures the essence of Balaam's role as a diviner, emphasizing the shared understanding of his character in both traditions.
In plain words — the whole versegenerated
Joshua 13:22 tells us that the Israelites killed Balaam, the diviner, along with others they defeated. This act was part of their campaign against the Amorites, showing their commitment to following God's commands.
Frequently Asked Questionsgenerated
Balaam was a prophet from Mesopotamia known for attempting to curse the Israelites, as described in the book of Numbers.
The Israelites killed Balaam because he was a diviner who sought to lead them astray, and they were commanded to eliminate such threats.
A diviner is someone who practices magic or uses supernatural means to predict the future, often associated with false prophets.
This verse connects to earlier accounts in Numbers where Balaam's attempts to curse the Israelites are detailed, highlighting the ongoing conflict between Israel and those who oppose them.
Reflection Questionsgenerated
- What can we learn from Balaam's story about the dangers of straying from God's path?
- How can we identify and eliminate influences in our lives that lead us away from our faith?
- In what ways does this narrative reflect God's justice against those who oppose His people?
- How can we apply the lessons from the Israelites' actions in our own lives today?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Joshua 13:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBalaam also, the son of Beor the soothsayer, did the children of Israel slay with the sword,.... At the same time that the princes of Midian were slain, and which is also observed, [See comments on Numbers 31:8].
Read John Gill on Joshua 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBalaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them.
Read Robert Jamieson on Joshua 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe soothsayer; so he was in truth, though a prophet in title and profession. See .
Read Matthew Poole on Joshua 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 13:22 Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them.Ver. 22. Balaam also the son of Beor.] The spellman of Satan: though by his words he might seem a friend to Israel, yet was he worthily cut off by them for his wicked counsel. So shall all such perish as "turn aside, like Balaam, unto their crooked ways: but peace shall be upon Israel." See Judges 1:11.
Read John Trapp on Joshua 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersOF THE BY MOSES ON THE EAST OF JORDAN (Joshua 13:15-33). (15) Reuben.—See also Numbers 32:33-42 and Deuteronomy 3:16, &c.
Read Charles John Ellicott on Joshua 13 →CambridgeThe Cambridge Bible for Schools and Colleges22. Balaam also] The mention of these “vassals of Sihon” leads the historian to record also at this point the death of Balaam, which took place at the same time as that of these vassals (Numbers 31:8). He is here called a “soothsayer” (kosem); “the fals divynor” (Wyclif); like (a) the diviners of the Philistines (1 Samuel 6:2), and (b) the necromancers (1 Samuel 28:8-9) whom Saul had “cut off.” The late Professor Blunt has drawn attention to the fact that (a) in the original mission to Balaam, the elders of Midian were concerned as much as the elders of Moab (Numbers 22:7); that all mention of Midian is then dropped, and “the princes of Balak” and “the servants of Balak” are the titles…
Read Cambridge on Joshua 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Balaam… the soothsayer — A Syrian prophet and diviner whom Balak hired to curse Israel, but whose curses were supernaturally turned to blessings in his mouth. His history and oracles are detailed in Numbers 22-24.
Read Daniel Denison Whedon on Joshua 13 →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
The Israelites also killed the diviner Balaam son of Beor along with the others they put to the sword.
The children of Israel also killed Balaam the son of Beor, the soothsayer, with the sword, among the rest of their slain.
The Israelites also killed the diviner Balaam son of Beor along with the others they put to the sword.
The Israelites killed Balaam son of Beor, the omen reader, along with the others.
Tyndale line
¶ Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them.
Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among the rest of their slain.
Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among the rest of their slain.
Balaam also the son of Beor, the sooth-sayer, did the children of Israel slay with the sword, among them that were slain by them.
And Balaam the sonne of Beor the soothsayer did the children of Israel slay with the sword, among them that were slaine.
Strictly literal
And Balaam the son of Beor, the diviner, did the children of Israel kill with the sword among them that were slain by them.
And Balaam, son of Beor, the diviner, have the sons of Israel slain with the sword, among their wounded ones.
And the sons of Israel have slain Balaam, son of Beor, the diviner, with the sword, among their wounded ones.
And Bil'am the son of Be'or, the soothsayer, did the children of Israel slay with the sword among their slain.
The people of Israel also killed with the sword Balaam son of Beor, who practiced divination, among the rest of those they had killed.
From the Latin
Balaam also the son of Beer the soothsayer, the children of Israel slew with the sword among the rest that were slain.
Simplified
At the same time the Israelites killed Balaam, son of Beor, the fortune-teller, along with the others who were slaughtered.
And Balaam, the son of Beor, the prophet, the children of Israel put to death with the sword.
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 show agreement in the identification of Balaam and the actions taken against him. While the Septuagint's word order differs, the essential elements of the narrative remain intact, indicating a shared historical account.
וְאֶת־ בִּלְעָ֥ם בֶּן־ בְּע֖וֹר הַקּוֹסֵ֑ם הָרְג֧וּ בְנֵֽי־ יִשְׂרָאֵ֛ל בַּחֶ֖רֶב אֶל־ חַלְלֵיהֶֽם׃
6 of the 11 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 13:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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 — Conjunction · particleHC/To
בִּלְעָם (Bil`am) refers to both a Mesopotamian prophet known for his prophetic abilities and a town in Manasseh. The name is interpreted as meaning 'not of the people.' The entries indicate that it is derived from two Hebrew roots, but there is no significant disagreement among the lexicons regarding its meanings.
base
H1109a בִּלְעָם Balaam H1109b בִּלְעָם town in Manasseh
1109 Bil`am bil-awm'
probably from 1077 and 5971; not (of the) people, i.e.
foreigner; Bilam, a Mesopotamian prophet; also a place in
Palestine:--Balaam, Bileam.
see HEBREW for 01077
see HEBREW for 05971
בִּלְעָם (bil.am) — Balaam.
A man living at the time of Egypt and Wilderness, first mentioned at Num.22.5;
son of: Beor (H1160H)
Also named: Balaam (Βαλαάμ "Balaam" G0903)
§ Balaam = "not of the people"
the son of Beor, a man endowed with the gift of prophecy
בִּלְעָם (bil.am) — Bileam.
Balaam = "not of the people"
a town in Manasseh
Another name of yiv.le.am (יִבְלְעָם "Ibleam" H2991)
N-proper — Noun proper masculineHNpm
Balaam
Lord of the people; foreigner or glutton, as interpreted by others, the son of Beor, was a man of some rank among the Midianites (Num. 31:8; comp. 16). He resided at Pethor (Deut. 23:4), in Mesopotamia (Num. 23:7). It is evident that though dwelling among idolaters he had some knowledge of the true God; and was held in such reputation that it was supposed that he whom he blessed was blessed, and he whom he cursed was cursed. When the Israelites were encamped on the plains of Moab, on the east of Jordan, by Jericho, Balak sent for Balaam “from Aram, out of the mountains of the east,” to curse them; but by the remarkable interposition of God he was utterly unable to fulfil Balak’s wish, however desirous he was to do so. The…
(B.C. 1451), the son of beor, a man endowed with the gift of prophecy. (Numbers 22:5) He is mentioned in conjunction with the five kings of Midian, apparently as a person of the same rank. (Numbers 31:8) cf. Numb 31:16 He seems to have lived at Pethor, (23:4; Numbers 22:5) on the river Euphrates, in Mesopotamia. Such was his reputation that when the Israelites were encamped in the plains of Moab, Balak, the king of Moab, sent for Balaam to curse them. Balaam at first was prohibited by God from going. He was again sent for by the king and again refused, but was at length allowed to go. He yielded to the temptations of riches and honor which Balak set before him; but God’s anger was kindled at this manifestation of determined…
A celebrated diviner, of the city Pethor, on the Euphrates, Nu 22:5. Balak, king of Moab, having seen the multitudes of Israel, and fearing they would attack his country, sent for Balaam, who was famous for his supposed supernatural powers, to come and curse them. Balaam, though eager for gain, was led to ask counsel of God, who forbade his going. Balak afterwards sent other deputies, whom Balaam finally accompanied without the approval of God, who sent an angel to meet and warn him in the way. Here occurred the miracle of Balaam’s ass, Nu 22:22,35. But instead of cursing, he was constrained by the Spirit of God to bless the children of Israel. This he did a second and a third time, to the extreme mortification of Balak, who dismissed him in great anger. Balaam subsequently…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בְּעוֹר (Beor) means 'burning' and refers to a man from the time of the Patriarchs. He is identified as the father of Balaam and Bela, a king of Edom. The word is derived from a root meaning 'burning' and is mentioned in Genesis 36:32 and Numbers 22:5.
בְּעוֹר n.pr.m. (a burning; 𝔗 torch)
father of Balaam
father of a king of Edom
base
H1160 בְּעוֹר (a burning; torch) . father of Balaam
. father of a king of Edom
1160 B`owr beh-ore'
from 1197 (in the sense of burning); a lamp; Beor, the name
of the father of an Edomitish king; also of that of
Balaam:--Beor.
see HEBREW for 01197
בְּעוֹר (be.or) — Beor.
A man living at the time of the Patriarchs, first mentioned at Gen.36.32;
father of: Bela (H1106)
§ Beor = "burning"
1) father of Balaam
2) father of Bela, king of Edom
בְּעוֹר (be.or) — Beor.
A man living at the time of Egypt and Wilderness, first mentioned at Num.22.5;
father of: Balaam (H1109A)
Also named: Bosor, Beōr (Βοσόρ, Βεώρ "Beor" G1007)
§ Beor = "burning"
1) father of Balaam
2) father of Bela, king of Edom
N-proper — Noun proper masculineHNpm
Beor
A torch. (1.) The father of Bela, one of the kings of Edom (Gen. 36:32).
(2.) The father of Balaam (Num. 22:5; 24:3, 15; 31:8). In 2 Pet. 2:15 he is called Bosor.
(burning or torch). The father of Bela, one of the early Edomite kings. (Genesis 36:32; 1 Chronicles 1:43) Father of Balaam. (Numbers 22:5; 24:3,15; 31:8; 23:4; Joshua 13:22; 24:9; Micah 6:5) He is called BOSOR in the New Testament. (B.C. before 1450.)
burning; foolish; mad
קָסַם (qacam) is a verb meaning to practice divination. It is derived from a primitive root that implies determining by lot or using magical means. The term covers practices associated with diviners, including those from other nations and false prophets in Israel, and is noted as prohibited.
[קָסַם] vb. denom. practise divination
base
H7080 קָסַם vb. denom. practise divination
7080 qacam kaw-sam'
a primitive root; properly, to distribute, i.e. determine by
lot or magical scroll; by implication, to
divine:--divine(-r, -ation), prudent, soothsayer, use
(divination).
קָסַם (qa.sam) — to divine.
1) (Qal) to practice divination, divine
1a) of diviners of the nations, Balaam
1b) of false prophets of Israel
1c) prohibited
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
HNpl — 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.
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
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)
HR — PrepositionHR
חָלָל (chalal) primarily means 'pierced' or 'slain,' often in a context of fatal wounding. It can also refer to something that is 'profaned' or 'defiled.' The word is built from the root associated with piercing and carries both literal and figurative meanings related to death and pollution.
חָלָל 90 n.m. pierced
pierced, fatally wounded
slain
base
חָלָל adj. profaned
base
H2491a חָלָל pierced H2491b חָלָל profaned
2491 chalal khaw-lawl'
from 2490; pierced (especially to death); figuratively,
polluted:--kill, profane, slain (man), X slew, (deadly)
wounded.
see HEBREW for 02490
חָלָל (cha.lal) — slain: killed.
: killed
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Also means: cha.lal (חָלָל ": wounded" H2491H)
חָלָל (cha.lal) — profaned.
adj
1) (CLBL) profaned
1a) defiled, profaned (by divorce)
חָלָל (cha.lal) — slain: wounded.
: wounded
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
HAampc/Sp3mp — SuffixHAampc/Sp3mp