Joshua 5:10 — Word Study
WLCוַיַּחֲנ֥וּ בְנֵֽי־ יִשְׂרָאֵ֖ל בַּגִּלְגָּ֑ל וַיַּעֲשׂ֣וּ אֶת־ הַפֶּ֡סַח בְּאַרְבָּעָה֩ עָשָׂ֨ר י֥וֹם לַחֹ֛דֶשׁ בָּעֶ֖רֶב בְּעַֽרְב֥וֹת יְרִיחֽוֹ׃
BSAOn the eveningʻereb [at sunset, in the late afternoon] of the fourteenthʼarbaʻ dayyôwm of the monthchôdesh while the Israelitesbên [sons of Israel, descendants of Jacob] were campedchânâh▸ [encamped, dwelling] at GilgalGilgâl [in the region of Galilee] on the plainsʻărâbâh [in the lowlands, wilderness] of JerichoYᵉrîychôw [the city of the moon] they keptʻâsâh▸ [celebrated, observed] the Passoverpeçach [the Jewish festival, a memorial of liberation]
| Greek | English | Parsing |
|---|---|---|
| וַיַּחֲנ֥וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| בְנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| בַּגִּלְגָּ֑ל | at Gilgal | Preposition, noun proper |
| וַיַּעֲשׂ֣וּ | and they observed | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| הַפֶּ֡סַח | the passover | Particle, noun |
| בְּאַרְבָּעָה֩ | on [the] four- | Preposition |
| עָשָׂ֨ר | teen | |
| י֥וֹם | day | Noun common, masculine singular absolute |
| לַחֹ֛דֶשׁ | of the month | Preposition, noun common masculine singular absolute |
| בָּעֶ֖רֶב | in the evening | Preposition, noun common masculine singular absolute |
| בְּעַֽרְב֥וֹת | on [the] plains of | Preposition, noun common feminine plural construct |
| יְרִיחֽוֹ׃ | Jericho | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On the evening of the fourteenth day of the month, while the Israelites were camped at Gilgal on the plains of Jericho, they kept the Passover. |
| KJV | ¶ And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho. |
| ASV | And the children of Israel encamped in Gilgal; and they kept the passover on the fourteenth day of the month at even in the plains of Jericho. |
| YLT | And the sons of Israel encamp in Gilgal, and make the passover on the fourteenth day of the month, at evening, in the plains of Jericho; |
| WEB | The children of Israel encamped in Gilgal. They kept the Passover on the fourteenth day of the month at evening in the plains of Jericho. |
| BBE | So the children of Israel put up their tents in Gilgal; and they kept the Passover on the fourteenth day of the month, in the evening, in the lowlands of Jericho. |
The translations agree on the key actions of the Israelites in this verse.
The structure centers around the main action of observing the Passover, with supporting details about the timing and location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָנָה
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 5:10
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 Israelites at Gilgalgenerated
Joshua 5:10 describes the Israelites camping at Gilgal and keeping the Passover on the evening of the fourteenth day of the month. This event marks a significant moment in their journey, emphasizing their identity as the people of Israel and their observance of God's commandments. The context highlights their transition into the Promised Land after the exodus from Egypt, as they begin to establish their new life in Canaan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 12:3–6 | Therefore, son of man, pack your bags for exile. In broad daylight, set out from your place and go to another as they watch. Perhaps they will understand, though they are a rebellious house. |
| 2 | Numbers 9:1–5 | In the first month of the second year after Israel had come out of the land of Egypt, the LORD spoke to Moses in the Wilderness of Sinai: |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — חָנָה, vai.ya.cha.Nugenerated
The verb חָנָה (chanah) means to camp or encamp, indicating the act of setting up a temporary dwelling. This verb conveys the idea of settling down, particularly in a wilderness context, as the Israelites did during their journey. It appears frequently in the Old Testament, often in relation to the Israelites' travels and their encounters with God.
This specific form is a sequential imperfect, indicating an ongoing action in the past. The use of this verb here emphasizes the moment when the Israelites established their camp at Gilgal, marking their readiness to observe the Passover and fulfill God's commands.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, with all versions reflecting the same key actions of the Israelites camping and observing the Passover.
Sentence Structuregenerated
The main verb וַיַּחֲנ֥וּ (vai.ya.cha.Nu), meaning 'and they encamped,' governs the sentence, with additional phrases providing context about the time and place. The structure indicates the actions of the Israelites in relation to their observance of the Passover.
The sentence's flow highlights the sequence of events: first, the encampment at Gilgal, followed by the observance of the Passover, illustrating the importance of these actions in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates בְּנֵי־ as υἱοὶ, meaning 'sons' or 'children,' which aligns with the Hebrew meaning of descendants. This choice reflects a consistent interpretation of the Israelites as the children of Israel.
This translation choice emphasizes the familial and covenantal relationship between the Israelites and God, reinforcing their identity as His chosen people.
In plain words — the whole versegenerated
Joshua 5:10 tells us that on the evening of the fourteenth day of the month, the Israelites camped at Gilgal and celebrated the Passover. This moment marks a significant event in their journey as they prepare to enter the Promised Land and observe God's commands.
Frequently Asked Questionsgenerated
The Passover commemorates the Israelites' liberation from slavery in Egypt, marking their identity as God's chosen people and their covenant relationship with Him.
Gilgal is significant as the first campsite of the Israelites after crossing the Jordan River into Canaan, symbolizing their new beginning in the Promised Land.
This refers to the specific day in the Hebrew calendar when the Passover is celebrated, which is crucial for the timing of their observance.
This event marks the transition from their wanderings in the wilderness to their establishment in the Promised Land, fulfilling God's promise to them.
Reflection Questionsgenerated
- How does the observance of Passover shape the identity of the Israelites?
- In what ways can we recognize and celebrate significant moments in our lives?
- What does it mean to 'camp' in our spiritual journeys, and how can we prepare for what comes next?
- How can we reflect on God's faithfulness in our own lives, similar to how the Israelites remembered their liberation?
The early church on this verse — how the Fathers read it
Early church fathers, such as Origen, reference this verse to discuss the significance of the Passover in the context of the Israelites' journey and their covenant with God.
After they observed the Passover in Egypt, they began the exodus. In the book of Joshua, however, after the crossing of the Jordan,Early Church Fathers on Joshua 5 →
For not before circumcision were they able to celebrate a Passover; nor immediately after circumcision, before they were healed, were they able to eat the flesh of the lamb.Early Church Fathers on Joshua 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the children of Israel encamped in Gilgal,.... Not after their circumcision, but before, and where they continued encamped during that, and until the passover had been kept by them; this was
Read John Gill on Joshua 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.
Read Robert Jamieson on Joshua 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis was their third passover: the first was in Egypt, Exodus 12; the second at Mount Sinai, Numbers 9; the third here; for in their wilderness travels these and all other sacrifices were neglected, .
Read Matthew Poole on Joshua 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 5:10 And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.Ver. 10. And kept the Passover.] Which it seemeth they had not done for a long time before. See Numbers 9:1-2. So that they were without the use of those two standing sacraments during their abode in the wilderness; peradventure, saith one, through a profane carelessness of the people, which God punished by suffering them to go on in their sin without admonishing, or reproving them for it. Diodorus.
Read John Trapp on Joshua 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The passover.—This is the third Passover in Israel’s history. The first two were kept under Moses—(1) in Egypt, when the Lord delivered them; (2) the second at Sinai, when He had “brought them unto Himself.” (3) The third is on the other side Jordan under Joshua. Two belong to the Exodus, or going out; one to the Eisodus, or coming in. Compare Luke 22:16 : “I will not any more eat thereof, until it be fulfilled in the kingdom of God.” Observe the connection between the Passover and circumcision. The law in Exodus 12:48 is, “no uncircumcised person shall eat thereof.” Hence, while they wandered in the wilderness, this uncircumcised generation could not keep the Passover.
Read Charles John Ellicott on Joshua 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Kept the passover on the fourteenth day of the month] If the ceremony of circumcision was performed on the eleventh day of the month, as many think; and if the sore was at the worst on the thirteenth, and the passover was celebrated on the fourteenth, the people being then quite recovered; it must have been rather a miraculous than a natural healing. We have already seen from the account of Sir J. Chardin, that it required about three weeks to restore to soundness adults who had submitted to circumcision: if any thing like this took place in the case of the Israelites at Gilgal, they could not have celebrated the passover on the third or fourth day after their circumcision. The…
Read AdamClarke on Joshua 5 →CambridgeThe Cambridge Bible for Schools and Colleges10–12. Celebration of the Passover Cessation of the Manna 10. And the children of Israel encamped in Gilgal] The camp became permanent, and probably in grateful memorial of the many associations connected with the place, the people made it for centuries the great gathering-place of the tribes (Joshua 9:6; Joshua 10:6; Joshua 10:43). The following notices of its subsequent history are deserving of attention. (a) It was the site of the Tabernacle during the continuance of the wars and until its removal to Shiloh; (b) It was one of the three assize towns, where Samuel administered justice (1 Samuel 7:16); (c) It was here that Samuel and Saul held solemn assemblies, as also David on his return…
Read Cambridge on Joshua 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE THIRD AND CEASING OF THE MANNA, Joshua 5:10-12. 10. And kept the passover — This institution was in memory of their deliverance from the plague which had destroyed the firstborn in Egypt, (Exodus
Read Daniel Denison Whedon on Joshua 5 →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
On the evening of the fourteenth day of the month, while the Israelites were camped at Gilgal on the plains of Jericho, they kept the Passover.
The children of Israel encamped in Gilgal. They kept the Passover on the fourteenth day of the month at evening in the plains of Jericho.
On the evening of the fourteenth day of the month, while the Israelites were camped at Gilgal on the plains of Jericho, they kept the Passover.
So the Israelites camped in Gilgal and celebrated the Passover in the evening of the fourteenth day of the month on the plains of Jericho.
Tyndale line
¶ And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.
And the children of Israel encamped in Gilgal; and they kept the passover on the fourteenth day of the month at even in the plains of Jericho.
And the children of Israel encamped in Gilgal; and they kept the passover on the fourteenth day of the month at even in the plains of Jericho.
And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at evening in the plains of Jericho.
So the children of Israel abode in Gilgal, and kept ye feast of the Passeouer the fourteenth day of the moneth at euen in ye plaine of Iericho.
Strictly literal
And the children of Israel encamped in Gilgal, and held the passover on the fourteenth day of the month, at even, in the plains of Jericho.
And the sons of Israel encamp in Gilgal, and make the passover on the fourteenth day of the month, at evening, in the plains of Jericho;
And the sons of Israel encamp in Gilgal, and make the Passover on the fourteenth day of the month, at evening, in the plains of Jericho;
And the children of Israel encamped in Gilgal, and they prepared the passover-offering on the fourteenth day of the month at evening in the plains of Jericho.
The people of Israel camped at Gilgal. They kept the Passover on the fourteenth day of the month, in the evening, on the plains of Jericho.
From the Latin
And the children of Israel abode in Galgal, and they kept the phase on the fourteenth day of the month, at evening, in the plains of Jericho:
Simplified
The Israelites camped at Gilgal and celebrated Passover there on the evening of the fourteenth day of the first month.
So the children of Israel put up their tents in Gilgal; and they kept the Passover on the fourteenth day of the month, in the evening, in the lowlands of Jericho.
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 share significant agreement in the wording of Joshua 5:10, with nine out of fourteen words matching. This indicates a strong consistency in the transmission of this text, even as the Septuagint presents its own word order.
וַיַּחֲנ֥וּ בְנֵֽי־ יִשְׂרָאֵ֖ל בַּגִּלְגָּ֑ל וַיַּעֲשׂ֣וּ אֶת־ הַפֶּ֡סַח בְּאַרְבָּעָה֩ עָשָׂ֨ר י֥וֹם לַחֹ֛דֶשׁ בָּעֶ֖רֶב בְּעַֽרְב֥וֹת יְרִיחֽוֹ׃
9 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Joshua 5:10
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.
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.
גִּלְגָּל (gilgal) refers to a name for several locations in ancient Palestine, derived from the idea of a 'wheel' or 'rolling.' It is notably the site of the Israelite camp east of Jericho and associated with significant events such as the leadership of Samuel and the anointing of Saul. The term also identifies a dwelling place for prophets in northern Israel.
גִּלְגָּל n.pr.loc. (= (sacred) circle of stones)
place E. of Jericho, where Isr. lay encamped
place on border between Judah & Benjamin
place in N. Isr., dwelling of prophets
place in N. Isr. near Mt. Gerizim and Mt. Ebal
in phr.
base
H1537 גִּלְגָּל (= (sacred) circle of stones) . place E. of Jericho, where Isr. lay encamped
. place on border between Judah & Benjamin
. place in N. Isr., dwelling of prophets
. place in N. Isr. near Mt. Gerizim and Mt. Ebal
. in phr.
1537 Gilgal ghil-gawl'
the same as 1536 (with the article as a properly, noun);
Gilgal, the name of three places in Palestine:--Gilgal. See
also 1019.
see HEBREW for 01536
see HEBREW for 01019
גִּלְגָּל (gil.gal) — Gilgal.
§ Gilgal = "a wheel, rolling"
the first site of an Israelite camp west of the Jordan, east of Jericho, here Samuel was judge, and Saul was made king; later used for illicit worship
גִּלְגָּל (gil.gal) — Gilgal.
§ Gilgal = "a wheel, rolling"
dwelling place of prophets in northern Israel about four miles (7 km) from Shiloh and Bethel
גִּלְגָּל (gil.gal) — Galilee.
Gilgal = "a wheel, rolling"
a region conquered by Joshua, site unsure
Another spelling of ga.lil (גָּלִיל "Galilee" H1551)
Prep | N-proper — Preposition · noun properHRd/Npl
gil'-gal (gilgal, "circle"; Galgala): The article is always with the name except in Jos 5:9. There are three places to which the name is attached:
(1) The first camp of Israel after crossing the Jordan (Jos 4:19; 5:9,10; 9:6; 10:7; 14:6; 15:7; De 11:30). According to Jos 15:7 it lay to the North of the valley of Achor, which formed the border between Judah and Benjamin. Here 12 memorial stones taken from the bed of the river were set up by Joshua, after the miraculous crossing of the Jordan; and here (Jos 5:5) the people were circumcised preparatory to their possession of the land, when it is said in Josh, with a play upon…
Gilgal
Rolling. (1.) From the solemn transaction of the reading of the law in the valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal, and there made a permanent camp (Josh. 9:6; 10:6). It was “beside the oaks of Moreh,” near which Abraham erected his first altar (Gen. 12:6, 7). This was one of the three towns to which Samuel resorted for the administration of justice (1 Sam. 7:16), and here also he offered sacrifices when the ark was no longer in the tabernacle at Shiloh (1 Sam. 10:8; 13:7-9). To this place, as to a central sanctuary, all Israel gathered to renew their allegiance to Saul (11:14). At a later period it became the scene of…
(a wheel; rolling). The site of the first camp of the Israelites on the west of the Jordan, the place at which they passed the first night after crossing the river, and where the twelve stones were set up which had been taken from the bed of the stream, (Joshua 4:19,20) comp. Josh 4:3 Where also they kept the first passover in the land of Canaan ch. (Joshua 5:10) It was "in the east border of Jericho," apparently on a hillock or rising ground, (Joshua 5:3) comp. Josh 5:9 In the Arboth-Jericho (Authorized Version "the plains"), that is, the hot depressed district of the Ghor which lay between the town and the Jordan. ch. (
A rolling,
1. A celebrated place between the Jordan and Jericho, where the Israelites first encamped, after the passage of that river; where also they were circumcised, and kept their first Passover in Canaan, Jos 4:19 5:9,10. It continued to be the headquarters of the Israelites for several years, while Joshua was occupied in subduing the land, Jos 9:6 10:6,15,43. A considerable city was afterwards built there, Jos 15:7, which became famous for many events. Here the tabernacle rested, until its removal to Shiloh; here also, according to the prevalent opinion, Samuel offered sacrifices, and held his court as a judge of Israel; and here Saul was crowned, 1Sa 7:16 10:8 11:15
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
פֶּ֫סַח (pesach) refers to the Passover, encompassing the sacrifice associated with it, the animal victim, and the festival itself. It is derived from a root meaning 'exemption' and is used specifically in the context of the Jewish Passover. The term is also linked to the Greek word 'pascha'.
פֶּ֫סַח n.m. passover
sacrifice of passover, involving communion meal, hence a species of peace-offering
the animal victim of the passover
festival of the passover
base
H6453 פֶּ֫סַח passover . sacrifice of passover, involving communion meal, hence a species of peace-offering
. the animal victim of the passover
. festival of the passover
6453 pecach peh'-sakh
from 6452; a pretermission, i.e. exemption; used only
techically of the Jewish Passover (the festival or the
victim):--passover (offering).
see HEBREW for 06452
פֶּ֫סַח (pe.sach) — Passover.
Passover,
1a) sacrifice of passover
1b) animal victim of the passover
1c) festival of the passover
Also named: pascha (πάσχα "Passover lamb" G3957)
Art | N-ms — Particle · nounHTd/Ntmsa
pas'-o-ver (pecach, from pacach, "to pass" or "spring over" or "to spare" (Ex 12:13,23,17; compare Isa 31:5. Other conjectures connect the word with the "passing over" into a new year, with assyr pasahu, meaning "to placate," with Hebrew pacah, meaning "to dance," and even with the skipping motions of a young lamb; Aramaic [~paccha', whence Greek Pascha; whence English "paschal." In early Christian centuries folk-etymology connected pascha with Greek pascho, "to suffer" (see PASSION), and the word was taken to refer to Good Friday rather than the Passover):
1. Pecach and Matstsoth
2. Pecach mitsrayim
3. Pecach doroth
4. Matstsoth
5. The `Omer
6. Non-traditional Theories
7. The Higher Criticism
8. Historical Celebrations: Old Testament Times
9. Historical Celebrations: New Testament Times
Passover
The name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord’s passing over the houses of the Israelites (Ex. 12:13) when the first born of all the Egyptians were destroyed. It is called also the “feast of unleavened bread” (Ex. 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex. 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14;
the first of the three great annual festivals of the Israelites celebrated in the month Nisan (March-April, from the 14th to the 21st. (Strictly speaking the Passover only applied to the paschal supper and the feast of unleavened bread followed, which was celebrated to the 21st.) (For the corresponding dates in our month, see Jewish calendar at the end of this volume.) The following are the principal passages in the Pentateuch relating to the Passover: (Exodus 12:1-51; 13:3-10; 23:14-19; 34:18-26; Leviticus 23:4-14; Numbers 9:1-14; 28:16-25; 16:1-6) Why instituted . --This feast was instituted by God to commemorate the deliverance of the Israelites from Egyptian bondage and the sparing of their firstborn when the destroying…
Hebrew PESACH, Greek PASCHA, a passing over, a name given to the festival established and to the victim offered in commemoration of he coming forth out of Egypt, Ex 12:1-51; because the night before their departure, the destroying angel, who slew the firstborn of the Egyptians, passed over the houses of the Hebrews without entering them, they being marked with the blood of the lamb, which for this reason was called he Passover, Mr 14:12,14 1Co 5:7, or the paschal lamb.
The month of the exodus from Egypt, called Abib by Moses, and afterwards named Nisan, was ordained to be thereafter the first month of the sacred or ecclesiastical year. On the fourteenth day of this month, between the two evenings, (See EVENING,) they were to…
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Prep | Adj — PrepositionHR/Acbsa
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HAcbsa — HAcbsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms — Noun common · masculine singular absoluteHNcmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
munth (chodhesh, yerach; men): Chodhesh is strictly the "new moon," the appearance of which marked the beginning of the month, commonly indicated by ro'sh ha-chodhesh. Yerach is derived from yareach, "moon," which comes from the verb that means "to wander," "to make a circuit." Thus the month was lunar, the period of the moon's circuit. The Greek men also meant "moon," from the Sanskrit ma, "to measure," the Latin mensis and our "moon" being derived from the same root.
Month
Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever…
From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about…
The Hebrews months were lunar months, that is, from one new moon to another. These lunar months were each reckoned at twenty-nine days and a half; or rather, one was of thirty days, the following of twenty-nine, and so on alternately: that which had thirty days was called a full or complete month; that which had but twenty-nine days was called incomplete. The new moon was always the beginning of the month and this day they called new-moon day, or new month. The Hebrews usually designated the months only as first, second, etc.; and the names by which they are now known are believed to be of Persian origin, and to have been adopted by the Jews during the captivity. At the exodus from Egypt, which occurred in April, God ordained that that month-the seventh of the civil year—should be the first of the sacred year, according to which the religious festivals were to be reckoned; and from that…
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
עֲרָבָה (arabah) refers to a desert plain or steppe, often associated with the generally sterile valley of the Jordan and its extension to the Red Sea. It encompasses meanings like wilderness and champaign. The term appears in various contexts, including references to specific locations like the Brook of Arabah and the Plains of Moab.
עֲרָבָה 61 n.f. desert-plain, steppe
base
H6160 עֲרָבָה desert-plain, steppe
6160 `arabah ar-aw-baw'
from 6150 (in the sense of sterility); a desert; especially
(with the article prefix) the (generally) sterile valley of
the Jordan and its continuation to the Red Sea:--Arabah,
champaign, desert, evening, heaven, plain, wilderness. See
also 1026.
see HEBREW for 06150
see HEBREW for 01026
עֲרָבָה (a.ra.vah) — Arabah.
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Brook of) the Arabah.
Combined with na.chal (נַ֫חַל "Brook" H5158K)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — Plains (of Moab).
Combined with mo.av (מוֹאָב " of Moab" H4124I)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Beth)-arabah.
desert plain, steppe, desert, wilderness
Another spelling of bet ha.a.ra.vah (בֵּית הָֽעֲרָבָה "Beth-arabah" H1026)
עֲרָבָה (a.ra.vah) — (Sea of) the Arabah.
Another name of me.lach (מֶ֫לַח "Salt( Sea)" H4417G)
עֲרָבָה (a.ra.vah) — plain.
§ desert plain, steppe, desert, wilderness
Prep | N-fp — Preposition · noun common feminine plural constructHR/Ncfpc
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…
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…