Joshua 2:1 — Word Study
WLCוַיִּשְׁלַ֣ח יְהוֹשֻׁ֣עַ־ בִּן־ נ֠וּן מִֽן־ הַשִּׁטִּ֞ים שְׁנַֽיִם־ אֲנָשִׁ֤ים מְרַגְּלִים֙ חֶ֣רֶשׁ לֵאמֹ֔ר לְכ֛וּ רְא֥וּ אֶת־ הָאָ֖רֶץ וְאֶת־ יְרִיח֑וֹ וַיֵּ֨לְכ֜וּ וַ֠יָּבֹאוּ בֵּית־ אִשָּׁ֥ה זוֹנָ֛ה וּשְׁמָ֥הּ רָחָ֖ב וַיִּשְׁכְּבוּ־ שָֽׁמָּה׃
BSAThen JoshuaYᵉhôwshûwaʻ [son of faith, leader of the Israelites] sonbên of NunNûwn secretlycheresh [in a hidden manner, without being seen] sentshâlach▸ twoshᵉnayim [a pair, a duo] spiesrâgal frommin ShittimShiṭṭîym [the Valley of Acacias, a place of rest] sayingʼâmar inspectrâʼâh [examine, explore] the landʼerets [the earth, the territory] especially JerichoYᵉrîychôw [particularly, with special attention, the city of the moon, a place of conquest] and enteredbôwʼ▸ [came into, approached] the housebayith [dwelling place, home] of a prostitutezânâh [harlot, one who forsakes] namedshêm RahabRâchâb [one who is broad, spacious, or one who has enlarged her family] and stayedshâkab▸ [remained, rested] thereshâm [in that place, at that time]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֣ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוֹשֻׁ֣עַ־ | Joshua | Noun proper masculine |
| בִּן־ | [the] son of | Noun common, masculine singular construct |
| נ֠וּן | Nun | Noun proper masculine |
| מִֽן־ | from | Preposition |
| הַשִּׁטִּ֞ים | Shittim | Particle, noun proper |
| שְׁנַֽיִם־ | two | Adj |
| אֲנָשִׁ֤ים | men | Noun common, masculine plural absolute |
| מְרַגְּלִים֙ | spies | Verb, Piel, participle (active) masculine plural |
| חֶ֣רֶשׁ | secretly | Noun common, both singular absolute |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| לְכ֛וּ | go | Verb, Qal, imperative second person masculine plural |
| רְא֥וּ | see | Verb, Qal, imperative second person masculine plural |
| אֶת־ | the object marker | Particle |
| הָאָ֖רֶץ | the land | Particle, noun common feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| יְרִיח֑וֹ | Jericho | Noun proper |
| וַיֵּ֨לְכ֜וּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| וַ֠יָּבֹאוּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| בֵּית־ | [the] house of | Noun common, masculine singular construct |
| אִשָּׁ֥ה | a woman | Noun common, feminine singular absolute |
| זוֹנָ֛ה | a prostitute | Verb, Qal, participle (active) feminine singular |
| וּשְׁמָ֥הּ | and name her | Conjunction, noun common masculine singular construct, suffix |
| רָחָ֖ב | [was] Rahab | Noun proper feminine |
| וַיִּשְׁכְּבוּ־ | and they lay down | Verb, Qal, sequential imperfect third person masculine plural |
| שָֽׁמָּה׃ | there | Adverb, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Joshua son of Nun secretly sent two spies from Shittim, saying, “Go, inspect the land, especially Jericho.” So they went and entered the house of a prostitute named Rahab and stayed there. |
| KJV | And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there. |
| ASV | And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, Go, view the land, and Jericho. And they went and came into the house of a harlot whose name was Rahab, and lay there. |
| YLT | And Joshua son of Nun sendeth from Shittim, two men, spies, silently, saying, 'Go, see the land — and Jericho;' and they go and come into the house of a woman, a harlot, and her name [is] Rahab, and they lie down there. |
| WEB | Joshua the son of Nun secretly sent two men out of Shittim as spies, saying, “Go, view the land, including Jericho.” They went and came into the house of a prostitute whose name was Rahab, and slept there. |
| BBE | Then Joshua, the son of Nun, sent two men from Shittim secretly, with the purpose of searching out the land, and Jericho. So they went and came to the house of a loose woman of the town, named Rahab, where they took their rest for the night. |
Where they part company is מְרַגְּלִים — see How Translations Differ.
The sentence is structured around the main action of sending spies, with additional phrases providing context and detail about their mission.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 2:1
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 Spies Sent to Jerichogenerated
Joshua 2:1 describes how Joshua, the leader of the Israelites, discreetly sends two spies from Shittim to scout the land of Canaan, particularly Jericho. The mission is critical as the Israelites prepare to enter the Promised Land. This account highlights the strategic planning involved in their conquest and the role of faith as exemplified by Rahab, who aids the spies. The narrative continues in Joshua 2:2 with the report to the king of Jericho, escalating the tension surrounding the spies' mission.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 25:1 | While Israel was staying in Shittim, the men began to indulge in sexual immorality with the daughters of Moab, |
| 2 | Numbers 33:49 | And there on the plains of Moab they camped by the Jordan, from Beth-jeshimoth to Abel-shittim. |
| 3 | Numbers 13:2–17 | “Send out for yourself men to spy out the land of Canaan, which I am giving to the Israelites. From each of their fathers’ tribes send one man who is a leader among them.” |
| 4 | Judges 18:2–14 | So the Danites sent out five men from their clans, men of valor from Zorah and Eshtaol, to spy out the land and explore it. “Go and explore the land,” they told them. The men entered the hill country of Ephraim and came to the house of Micah, where they spent the night. |
| 5 | Matthew 10:16 | Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יְהוֹשֻׁעַ, ye.ho.Shu.a'-generated
The verb שָׁלַח (shalach) means 'to send,' indicating Joshua's action of dispatching the spies. It conveys a sense of purpose and direction, as Joshua sends them to gather intelligence about the land.
The construction of the verb in the sequential imperfect tense shows that this action is part of a larger narrative, unfolding in the context of the Israelite conquest of Canaan. The choice of the verb also implies a strategic and deliberate act, essential for the success of their mission.
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 וַיִּשְׁלַ֣ח (he sent) governs the sentence, with several phrases detailing the action. The structure emphasizes Joshua's command and the subsequent actions of the spies.
The sentence unfolds with a series of clauses that describe the sending of the spies, their mission, and their eventual entry into Rahab's house, illustrating a clear sequence of events.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשְׁלַ֣ח as ἀπέστειλεν (apestēlen), which also means 'he sent.' This choice aligns closely with the Hebrew meaning, maintaining the sense of dispatching.
The term used for מְרַגְּלִים is κατασκοπεῦσαι (kataskopeusai), which emphasizes the act of spying or reconnaissance, reinforcing the intent behind Joshua's action.
In plain words — the whole versegenerated
Joshua 2:1 tells us that Joshua, the leader of the Israelites, secretly sent two spies from a place called Shittim to explore the land, especially Jericho. They entered the house of a woman named Rahab, who was a prostitute, and stayed there.
Frequently Asked Questionsgenerated
Joshua sent spies to gather information about Jericho and assess the city's defenses before the Israelites attempted to conquer it.
Rahab played a crucial role by hiding the spies and helping them escape, demonstrating her faith and ultimately becoming part of the Israelite community.
Jericho means 'the city of the moon' and is significant as the first city conquered by the Israelites upon entering Canaan.
This account illustrates the strategic preparations made by Joshua and the Israelites as they entered the Promised Land, highlighting themes of faith and divine assistance.
Reflection Questionsgenerated
- What can I learn from Joshua's decision to send spies before taking action?
- How does Rahab's faith and actions challenge my understanding of who can be part of God's people?
- In what ways can I prepare and plan before undertaking significant tasks in my life?
- What does this story teach me about the importance of faith and trust in God's guidance?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage to discuss Rahab's faith and the significance of her actions in the context of God's plans for Israel.
On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them,Early Church Fathers on Joshua 2 →
Meanwhile, the spies are sent by Jesus [Joshua] to Jericho and are received by the prostitute Rahab. Those spies, who are sent before the face of Jesus [Joshua], can also be considered the messengers of God, just as it is written, “Behold,Early Church Fathers on Joshua 2 →
Nevertheless, our Jesus [Joshua] sends spies to the king of Jericho, and they are received hospitably by a prostitute. But the prostitute who received the spies sent by Jesus [Joshua] was no longer a prostitute since she received them.Early Church Fathers on Joshua 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 2:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joshua the son of Nun sent out of Shittim two men,.... Or "had sent" (p); for this was done before the above order to depart: it is a tradition of the Jews (q), that they were Caleb and Phinehas;
Read John Gill on Joshua 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.
Read Robert Jamieson on Joshua 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJOSHUA CHAPTER 2 Joshua sends two spies to Jericho; they are sought after; Rahab hides them; deceives the messengers, . She acknowledges that God had given them the land; her reasons, . The covenant between her and them, . Their return and relation, . Sent; or, had sent, as that tense is oft used. See Poole "". Shittim; called also Abel-shittim, . Two men; not twelve, as Moses did, partly because the people of Canaan were now more alarmed than in Moses’ s time, and more suspicious of all strangers; and partly because those were to view the whole land, these but a small parcel of it. To spy, i.e. to learn the state of the land and people, and what way and method they should proceed in. It is…
Read Matthew Poole on Joshua 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 2:1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’ s house, named Rahab, and lodged there.Ver. 1. And Joshua the son of Nun sent out of Shittim.] Where the people then encamped, and where the Midianites sometime, by the counsel of Balaam, Satan’ s spell man, outwitted the Israelites by setting fair women before them, who soon drew them into those two sister sins, idolatry and adultery. Two men.] Not twelve, as Numbers 13:2-3, for those were too many by ten; and did much harm among the people. To spy secretly.] Heb., Silently. Silence is oft no small virtue; and he is a rare man who…
Read John Trapp on Joshua 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) There came men unto me, but I wist not whence they were.—A falsehood which evidently left no stain on Rahab’s conscience, although all falsehood is sin. The same may be said of Jael’s slaying Sisera. The Divine standard of sin and holiness never varies; but the standard of man’s conscience, even when faith is a dominant principle in the character, may vary to a very considerable degree. In Jesus Christ “all that believe are justified from all things;” but “by the deeds of the law no one. Here, as elsewhere, the application of the law only brings the discovery of sin.
Read Charles John Ellicott on Joshua 2 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER II Joshua sends out two spies to examine the state of the inhabitants of the land, particularly those of Jericho, who are entertained at the house of Rahab, 1. The king of Jericho is informed of their being in the town, and sends to Rahab, commanding her to deliver them up, 2, 3. She hides the spies, and tells the messengers that the men were departed and gone towards the mountain, 4, 5. When the officers of the king of Jericho were departed, she took the spies to the house-top, and covered them with flax, 6, 7. She relates to them that the fear of the Israelites had fallen on all the inhabitants of the country on hearing of their victories over the Amorites; that she knew none…
Read AdamClarke on Joshua 2 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Joshua 2:1-7. The Mission of the Spies to Jericho 1. sent out] Or, had sent. Comp. ch. Joshua 1:11, Joshua 3:2. This was probably on the same day that Joshua received the Divine command to cross the Jordan. out of Shittim] Comp. Numbers 33:49; Numbers 25:1; Joshua 3:1; Micah 6:5. The full name of the place is given in the first of these passages, “Abel Shittim” = “the Meadow” or “Moist Place of the Acacias.” It was in the “Arabah” or Jordan valley opposite Jericho, at the outlet of the Wâdy Heshbon, about 60 stadia = 3 hours from the place of crossing the river. “We were in the plain of Shittim, and on climbing a little eminence near, we could see the rich wilderness of garden…
Read Cambridge on Joshua 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAn harlot’s house - In the face of the parallel passages (e. g. Leviticus 21:7 : Jeremiah 5:7) the rendering advocated for obvious reasons, namely, “the house of a woman, an innkeeper,” cannot be maintained.
Read Albert Barnes on Joshua 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then Joshua son of Nun secretly sent two spies from Shittim, saying, “Go, inspect the land, especially Jericho.” So they went and entered the house of a prostitute named Rahab and stayed there.
Joshua the son of Nun secretly sent two men out of Shittim as spies, saying, “Go, view the land, including Jericho.” They went and came into the house of a prostitute whose name was Rahab, and slept there.
Then Joshua son of Nun secretly sent two spies from Shittim, saying, “Go, inspect the land, especially Jericho.” So they went and entered the house of a prostitute named Rahab and stayed there.
Joshua son of Nun sent two spies out from Shittim secretly and instructed them: “Find out what you can about the land, especially Jericho.” They stopped at the house of a prostitute named Rahab and spent the night there.
Tyndale line
And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.
And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, Go, view the land, and Jericho. And they went and came into the house of a harlot whose name was Rahab, and lay there.
And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, Go view the land, and Jericho. And they went, and came into the house of an harlot whose name was Rahab, and lay there.
And Joshua the son of Nun sent from Shittim two men to spy secretly, saying, Go, view the land, even Jericho. And they went, and came into the house of a harlot, named Rahab, and lodged there.
Then Ioshua the sonne of Nun sent out of Shittim two men to spie secretly, saying, Go, view the land, and also Iericho: and they went, and came into an harlots house, named Rahab, and lodged there.
Strictly literal
And Joshua the son of Nun sent from Shittim two spies secretly, saying, Go, see the land, even Jericho. And they went, and came into a harlot's house, named Rahab, and they lay down there.
And Joshua son of Nun sendeth from Shittim, two men, spies, silently, saying, 'Go, see the land — and Jericho;' and they go and come into the house of a woman, a harlot, and her name [is] Rahab, and they lie down there.
And Joshua son of Nun silently sends two men, spies, from Shittim, saying, “Go, see the land—and Jericho”; and they go and come into the house of a woman, a harlot, and her name [is] Rahab, and they lie down there.
And Joshua, the son of Nun, had sent out from Shittim two men as spies, secretly, saying, Go ye, view the land and especially Jericho; and they went, and came unto the house of a woman, a harlot, whose name was Rachab, and they lodged there.
Then Joshua son of Nun secretly sent two men out from Shittim as spies. He said, “Go, look over the land, especially Jericho.” They went away and came to the house of a prostitute whose name was Rahab, and they lodged there.
From the Latin
And Josue the son of Nun sent from Setim two men, to spy secretly: and said to them: Go, and view the land and the city of Jericho. They went and entered into the house of a woman that was a harlot named Rahab, and lodged with her.
Simplified
Then Joshua, son of Nun, secretly sent out two spies from Shittim. “Go and explore the land, especially around Jericho,” he told them. So they went, and stayed at the house of woman named Rahab, a prostitute. There they spent the night.
Then Joshua, the son of Nun, sent two men from Shittim secretly, with the purpose of searching out the land, and Jericho. So they went and came to the house of a loose woman of the town, named Rahab, where they took their rest for the night.
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 on the wording of this verse, with only minor differences in word order and phrasing. Both texts convey the same essential narrative of Joshua sending spies to Jericho.
וַיִּשְׁלַ֣ח יְהוֹשֻׁ֣עַ־ בִּן־ נ֠וּן מִֽן־ הַשִּׁטִּ֞ים שְׁנַֽיִם־ אֲנָשִׁ֤ים מְרַגְּלִים֙ חֶ֣רֶשׁ לֵאמֹ֔ר לְכ֛וּ רְא֥וּ אֶת־ הָאָ֖רֶץ וְאֶת־ יְרִיח֑וֹ וַיֵּ֨לְכ֜וּ וַ֠יָּבֹאוּ בֵּית־ אִשָּׁ֥ה זוֹנָ֛ה וּשְׁמָ֥הּ רָחָ֖ב וַיִּשְׁכְּבוּ־ שָֽׁמָּה׃
24 of the 26 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 2:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word יְהוֹשׁוּעַ (*Yhowshuwa`*) refers to Joshua, the successor of Moses and leader of the Israelites. It encompasses various figures, including a resident of Beth-shemesh, a high priest after the restoration, and a governor of Jerusalem under Josiah. The name means 'Jehovah is salvation' and appears in different contexts throughout the Old Testament.
יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ, n.pr.m. (& loc., v. 9 infr.) (י׳ is salvation or י׳ is opulence)
Moses’ successor, son of Nun
a Bethshemite
h.p. after the restoration, son of Jehozadak
governor of Jerusalem under Josiah
head of one of the classes of priests
a Levitical family-name of frequent occurrence
father of a builder at the wall
a Judaite family-name
n.pr.loc. in south of Judah
base
H3091 יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ . Moses’ successor, son of Nun
. a Bethshemite
. h. p. after the restoration, son of Jehozadak
. governor of Jerusalem under Josiah
. head of one of the classes of priests
. a Levitical family-name of frequent occurrence
. father of a builder at the wall
. a Judaite family-name
. n. pr. loc. in south of Judah
3091 Yhowshuwa` yeh-ho-shoo'-ah
or Yhowshua {yeh-ho-shoo'-ah}; from 3068 and 3467;
Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish
leader:--Jehoshua, Jehoshuah, Joshua. Compare 1954, 3442.
see HEBREW for 03068
see HEBREW for 03467
see HEBREW for 01954
see HEBREW for 03442
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man of the tribe of Ephraim living at the time of Egypt and Wilderness and Israel before the Monarchy, first mentioned at Exo.17.9;
son of: Nun (H5126); also called Hoshea (KJV: Oshea) at Num.13.8; Jeshua at Neh.8.17;
§ Joshua or Jehoshua = "Jehovah is salvation"
1) son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan
2) a resident of Beth-shemesh on whose land the Ark of the Covenant came to a stop after the Philistines returned it
3) son of Jehozadak and high priest after the restoration
4) governor of Jerusalem under king Josiah who gave his name to a gate of the city of Jerusalem
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man living at the time of United Monarchy, first mentioned at 1Sa.6.14
§ Joshua or Jehoshua = "Jehovah is salvation"
N-proper — Noun proper masculineHNpm
Joshua
Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua).
He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16). He became Moses’ minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (
(saviour, or whose help is Jehovah). His name appears in the various forms of HOSHEAHOSHEA, OSHEA, JEHOSHUA, JESHUA and JESUS. The son of Nun, of the tribe of Ephraim. (1 Chronicles 7:27) (B.C. 1530-1420.) He was nearly forty years old when he shared in the hurried triumph of the exodus. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. (Exodus 17:9) Soon afterward he was one of the twelve chiefs who were sent, (Numbers 13:17) to explore the land of Canaan, and one of the two, ch. (Numbers 14:6) who gave an encouraging report of their journey. Moses, shortly before his death, was directed, (
1. The son of Nun, a distinguished leader of the Hebrews, and the successor of Moses. His name at first was Oshea, Nu 13:8,16; and in the New Testament he is called Jesus, Ac 7:45 Heb 4:8. Both the names, Joshua and Jesus, signify savior, deliverer. See JESUS. Joshua led Israel over the Jordan, and took possession of the promised land; he conquered the Canaanites, and then distributed the country among the tribes. He is first mentioned as the leader of Israel against the Amalekites at Rephidim,
Ex 17:8-16. See also Nu 14:6. At the passage over Jordan he was eighty-four years of age; and after about twenty-six years employed…
a savior; a deliverer
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…
נוּן (Nuwn) refers to the father of Joshua, a significant figure from the tribe of Ephraim. The name is linked to the concept of perpetuity and is noted in Exodus 33:11. It is also associated with the meaning 'fish' or 'posterity.' The lexicons consistently identify Nun as the father of Joshua, with no significant disagreement among them.
נוּן and (1 Ch 7:27) נוֹן n.pr.m. father of Joshua
base
H5126 נוּן father of Joshua
5126 Nuwn noon
or Nown (1 Chron. 7:27) {nohn}; from 5125; perpetuity, Nun or
Non, the father of Joshua:--Non, Nun.
see HEBREW for 05125
נוּן (nun) — Nun.
A man of the tribe of Ephraim living at the time of Egypt and Wilderness, first mentioned at Exo.33.11;
son of: Elishama (H0476);
father of: Joshua (H3091)
§ Nun = "fish" or "posterity"
father of Joshua the successor of Moses
N-proper — Noun proper masculineHNpm
Nun
Beyond the fact that he was the father of Joshua nothing more is known of him (Ex. 33:11).
(fish , or posterity), the father of the Jewish captain Joshua. (Exodus 33:11) etc. His genealogical descent from Ephraim is recorded in (1 Chronicles 7:1) ... (B.C. before 1530.)
same as Non
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
שִׁטִּים (Shittiym) refers to acacia trees and is also the name of a location in the Old Testament, specifically a place where the Israelites camped before crossing the Jordan River into Canaan. The entries indicate that Shittim is associated with both a geographical site east of the Jordan and a valley west of Jerusalem.
שִׁטִּים n.pr.loc.
E. of Jordan
(W. of Jerus.)
base
H7851 שִׁטִּים
7851 Shittiym shit-teem'
the same as the plural of 7848; acacia trees; Shittim, a
place East of the Jordan:--Shittim.
see HEBREW for 07848
שִׁטִּים (shit.tim) — Shittim.
Shittim = "the acacias"
place of Israel's encampment between the conquest of the transjordanic region and crossing the Jordan into Canaan
Also named: a.vel hash.shit.tim (אָבֵל הַשִּׁטִּים "Abel-shittim" H0063)
שִׁטִּים (shit.tim) — (Valley of) Shittim.
Combined with na.chal (נַ֫חַל " Valley" H5158I)
§ Shittim = "the acacias"
a place west of Jerusalem
Art | N-proper — Particle · noun properHTd/Npl
shit'-im (ha-shiTTim, "the acacias"; Sattein):
(1) This marked the last camping-ground of Israel before they crossed the Jordan to begin the conquest of Western Palestine. Here it was that the people fell into the snare set for them by the satanic counsel of Balaam, who thus brought upon them greater evil than all his prohibited curses could have done (Nu 25:1 ff; 31:16). In Nu 33:49 it is called Abel-shittim. It was from Shittim that Joshua sent the spies to view out the land and Jericho (Jos 2:1); and from this point the host moved forward to the river (Jos 3:1). The place is mentioned by Micah in a passage of some difficulty (
Shittim
Acacias, also called “Abel-shittim” (Num. 33:49), a plain or valley in the land of Moab where the Israelites were encamped after their two victories over Sihon and Og, at the close of their desert wanderings, and from which Joshua sent forth two spies (q.v.) “secretly” to “view” the land and Jericho (Josh. 2:1).
(the acacias), the place of Israel’s encampment between the conquest of the transjordanic highlands and the passage of the Jordan. (Numbers 25:1; 33:49; Joshua 2:1; 3:1; Micah 6:5) Its full name appears to be given in the first of these passage --Abel has-Shittim, "the meadow, or moist place, of the acacias." it was "in the Arboth-moab, by Jordan-Jericho," (Numb 22:1; 26:3; 31:12; 33:48,49 That is to say, it was in the Arabah or Jordan valley, opposite Jericho.
thorns
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbda
too.
See NUMBER.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
רָגַל (ragal) is a Hebrew verb that primarily means to walk or go about, but it has specific connotations of spying or slandering. It can denote actions like reconnoitering or being a tale-bearer, and it also includes the idea of teaching someone to walk. The entries indicate a range of meanings from casual movement to malicious gossip.
רָגַל vb. denom. foot it, go about
Qal go about (maliciously, as slanderer)
Pi.
slander
go about as explorer, spy
Tiph. I taught Ephr. to walk
base
H7270 רָגַל vb. denom. foot it, go about
7270 ragal raw-gal'
a primitive root; to walk along; but only in specifically,
applications, to reconnoiter, to be a tale-bearer (i.e.
slander); also (as denominative from 7272) to lead
about:--backbite, search, slander, (e-)spy (out), teach to
go, view.
see HEBREW for 07272
רָגַל (ra.gal) — to spy.
1) to go on foot, spy out, foot it, go about, walk along, move the feet
1a) (Qal) to be a tale-bearer, slander, go about
1b) (Piel)
1b1) to slander
1b2) to go about as explorer, spy
1c) (Tiphel) to teach to walk
Also means: tir.gal (תִּרְגַּל "to teach" H8637)
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa
Spies
When the Israelites reached Kadesh for the first time, and were encamped there, Moses selected twelve spies from among the chiefs of the divisions of the tribes, and sent them forth to spy the land of Canaan (Num. 13), and to bring back to him a report of its actual condition. They at once proceeded on their important errand, and went through the land as far north as the district round Lake Merom. After about six weeks’ absence they returned. Their report was very discouraging, and the people were greatly alarmed, and in a rebellious spirit proposed to elect a new leader and return to Egypt. Only two of the spies, Caleb and Joshua, showed themselves on this occasion stout-hearted and faithful. All their appeals and remonstrances were in vain. Moses announced that as a punishment for their rebellion they must now wander in the wilderness till a new generation should arise which…
חֶ֫רֶשׁ (cheresh) refers to both silence and magical craft. It can denote actions done secretly or craftily, as seen in Joshua 2:1, and may also relate to magic arts or drugs, referenced in Isaiah 3:3. The word is derived from another Hebrew term, but the entries do not provide further details on its construction.
H2791a חֶ֫רֶשׁ H2791b חֶ֫רֶשׁ
2791 cheresh kheh'-resh
from 2790; magical craft; also silence:--cunning, secretly.
see HEBREW for 02790
חֶ֫רֶשׁ (che.resh) — silently.
adv
silently, secretly
חֶ֫רֶשׁ (che.resh) — craftily.
magic art, magician
N-ms — Noun common · both singular absoluteHNcbsa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
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
יְרִיחוֹ (Yriychow) refers to Jericho, a city in Palestine known as 'its moon.' It is located west of the Jordan River and is significant as the first city conquered by the Israelites when entering Canaan. The name may derive from terms meaning 'month' or 'fragrant.' The lexicons agree on its geographical and historical context.
יְרִיחוֹ, יְרִיחֹה, יְרֵחוֹ 57 n.pr.loc. Jericho
base
H3405 יְרִיחוֹ, יְרִיחֹה, יְרֵחוֹ Jericho
3405 Yriychow yer-ee-kho'
or Yrechow {yer-ay-kho'}; or variation (1 Kings 16:34)
Yriychoh {yer-ee-kho'}; perhaps from 3394; its month; or else
from 7306; fragrant; Jericho or Jerecho, a place in
Palestine:--Jericho.
see HEBREW for 03394
see HEBREW for 07306
יְרִיחוֹ (ye.ri.cho) — Jericho.
Jericho = "its moon"
a city 5 miles (8 km) west of the Jordan and 7 miles (11.5 km) north of the Dead Sea and the first city conquered by the Israelites upon entering the promised land of Canaan
Also named: Hierichō (Ἱεριχώ "Jericho" G2410)
יְרִיחוֹ (ye.ri.cho) — (Plain of) Jericho.
Combined with kik.kar (כִּכָּר "Plain" H3603)
§ Jericho = "its moon"
a city 5 miles (8 km) west of the Jordan and 7 miles (11.5 km) north of the Dead Sea and the first city conquered by the Israelites upon entering the promised land of Canaan
N-proper — Noun properHNpl
jer'-i-ko (the word occurs in two forms. In the Pentateuch, in 2Ki 25:5 and in Ezra, Nehemiah, Chronicles it is written yerecho; yericho, elsewhere): In 1Ki 16:34 the final Hebrew letter is he (h), instead of waw (w). The termination waw (w) thought to preserve the peculiarities of the old Canaanite. dialect. In the Septuagint we have the indeclinable form, Iericho (Swete has the form Iereicho as well), both with and without the feminine article; in the New Testament Iereicho, once with the feminine article The Arabic is er-Riha. According to De 32:49 it stood opposite Nebo, while in 34:3 it is called a city grove of palm trees. It was surrounded with a wall (Jos 2:15)…
Jericho
Place of fragrance, a fenced city in the midst of a vast grove of palm trees, in the plain of Jordan, over against the place where that river was crossed by the Israelites (Josh. 3:16). Its site was near the ‘Ain es-Sultan, Elisha’s Fountain (2 Kings 2:19-22), about 5 miles west of Jordan. It was the most important city in the Jordan valley (Num. 22:1; 34:15), and the strongest fortress in all the land of Canaan. It was the key to Western Palestine.
This city was taken in a very remarkable manner by the Israelites (Josh. 6). God gave it into their hands. The city was “accursed” (Heb. herem, “devoted” to Jehovah), and accordingly (Josh. 6:17; comp.
(place of fragrance), a city of high antiquity, situated in a plain traversed by the Jordan, and exactly over against where that river was crossed by the Israelites under Joshua. (Joshua 3:16) It was five miles west of the Jordan and seven miles northwest of the Dead Sea. It had a king. Its walls were so considerable that houses were built upon them. ch. (Joshua 2:15) The spoil that was found in it betokened its affluence. Jericho is first mentioned as the city to which the two spies were sent by Joshua from Shittim. (Joshua 2:1-21) It was bestowed by him upon the tribe of Benjamin, ch. (Joshua 18:21) and from this time a long interval elapses before Jericho appears again…
A city of Benjamin, Jos 16:7 18:21, about eighteen miles east north east of Jerusalem, and seven miles from the Jordan. It was the first city in Canaan taken by Joshua, who being miraculously aided by the downfall of its walls, totally destroyed it, sparing only Rahab and her household, and pronounced a curse upon the person who should ever rebuild it, which was more than five hundred years afterwards fulfilled on Hiel, Jos 6:26 1Ki 16:34. Meanwhile a new Jericho had been built on some neighboring site, Jud 3:3 2Sa 10:5. Jericho was also called the "city of palm-trees," De…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
רָחָב (Rachab) refers to a woman known as Rahab, a harlot from Jericho who helped Israelite spies. The name means 'wide' and she is noted for her faith in the New Testament. She is mentioned in Joshua 2:1 and is recognized as the mother of Boaz, linking her to the lineage of David.
רָחָב n.pr.f. harlot in Jericho
base
H7343 רָחָב
7343 Rachab raw-khawb'
the same as 7342; proud; Rachab, a Canaanitess:--Rahab.
see HEBREW for 07342
רָחָב (ra.chav) — Rahab.
A woman living before Israel's Monarchy, first mentioned at Jos.2.1;
mother of: Boaz (H1162)(?)
§ Rahab = "wide"
a harlot of Jericho who aided the spies to escape; saved from the destruction of Jericho; married Salmon, an ancestor of David and of Christ; commended for her faith in the book of James
N-proper — Noun proper feminineHNpf
ra'-hab:
(1) (rachabh, "broad"; in Josephus, Ant, V, i, 2, 7, Rhachab; Heb 11:31 and Jas 2:25, Rhaab): A zonah, that is either a "harlot," or, according to some, an "innkeeper" in Jericho; the Septuagint porne, "harlot"). The two spies sent by Joshua from Shittim came into her house and lodged there (Jos 2:1). She refused to betray them to the king of Jericho, and when he demanded them, she hid them on the roof of her house with stalks of flax that she had laid in order to dry. She pretended that they had escaped before the shutting of the gate, and threw their pursuers off their track. She then told the spies of the fear that the coming of the Israelites had caused in the minds of the Canaanites--"Our hearts did melt .... for…
Rahab
Insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as “the proud one.”
Rahab, (Heb. Rahab; i.e., “broad,” “large”). When the Hebrews were encamped at Shittim, in the “Arabah” or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to “spy the land.” After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho…
a poetical name of Egypt, (Psalms 89:10; Isaiah 51:9) signifying "fierceness, insolence, pride." Rahab, as a name of Egypt, occurs once only without reference to the exodus: this is in (Psalms 87:4) In (Isaiah 30:7) the name is alluded to.
The English word Rahab represents two different Hebrew words:
1. RAHAB, a Canaanite woman of Jericho, who gave shelter to the two spies sent in thither by Joshua; and in return was spared, with all her kindred, when the city was taken and destroyed, Jos 2:1-21 6:17-25. Her faith, in doing this, is commended in Heb 11:31 Jas 2:25. The Jews and many Christians endeavor to show that Rahab was only an honest innkeeper; but more probably the designation of "harlot" given to her in our Bible is correct. If she had at some time led a dissolute life, she had evidently repented; and she afterwards became a worshipper of Jehovah, and the wife of Salmon, a prince of the tribe of Judah, Ru…
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv | Suff — Adverb · suffixHD/Sd