Micah 1:14 — Word Study
WLCלָכֵן֙ תִּתְּנִ֣י שִׁלּוּחִ֔ים עַ֖ל מוֹרֶ֣שֶׁת גַּ֑ת בָּתֵּ֤י אַכְזִיב֙ לְאַכְזָ֔ב לְמַלְכֵ֖י יִשְׂרָאֵֽל׃
BSAThereforekên [so, thus, in agreement] sendnâthan▸ [to give, put, or set] farewell giftsshillûwach [parting gift, a gift given when someone is sent away] toʻal Moresheth-gathMôwresheth Gath [possession of Gath, a place in Palestine] the housesbayith [dwelling place, family home] of AchzibʼAkzîyb [deceit, a town in Palestine] [will] prove deceptiveʼakzâb [become, be, a lie, false, deceitful thing] to the kingsmelek [royal person, ruler] of IsraelYisrâʼêl [the symbolic name of Jacob, also referring to his descendants]
| Greek | English | Parsing |
|---|---|---|
| לָכֵן֙ | therefore | Preposition, adverb |
| תִּתְּנִ֣י | you will give | Verb, Qal, imperfect second person feminine singular |
| שִׁלּוּחִ֔ים | parting gifts | Noun common, masculine plural absolute |
| עַ֖ל | to | Preposition |
| מוֹרֶ֣שֶׁת | Moresheth | Noun proper |
| גַּ֑ת | Gath | Noun proper |
| בָּתֵּ֤י | [the] houses of | Noun common, masculine plural construct |
| אַכְזִיב֙ | Aczib | Noun proper |
| לְאַכְזָ֔ב | [will become] a deceitful thing | Preposition |
| לְמַלְכֵ֖י | to [the] kings of | Preposition, noun common masculine plural construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore, send farewell gifts to Moresheth-gath; the houses of Achzib will prove deceptive to the kings of Israel. |
| KJV | Therefore shalt thou give presents to Moresheth-gath: the houses of Achzib shall be a lie to the kings of Israel. |
| ASV | Therefore shalt thou give a parting gift to Moresheth-gath: the houses of Achzib shall be a deceitful thing unto the kings of Israel. |
| YLT | Therefore thou givest presents to Moresheth-Gath, The houses of Achzib become a lying thing to the kings of Israel. |
| WEB | Therefore you will give a parting gift to Moresheth Gath. The houses of Achzib will be a deceitful thing to the kings of Israel. |
| BBE | For this cause give a parting offering to Moresheth-gath: the daughter of Achzib will be a deceit to the king of Israel. |
Translations agree on the key terms in this verse, particularly regarding the gifts and their deceptive nature.
The sentence is structured around a main command, with additional phrases providing context and detail about the gifts and their intended recipients.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Micah 1:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment Against Israelgenerated
Micah 1:14 occurs within a series of prophetic warnings directed at Israel, highlighting the futility of relying on deceptive alliances and the impending consequences of their actions. Micah specifically calls out Moresheth-gath and Achzib, towns that represent false security and betrayal. This passage serves as a reminder of the consequences of misplaced trust, echoing themes found throughout the prophetic literature, where reliance on human sources over divine guidance leads to downfall.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 8:2 | David also defeated the Moabites, made them lie down on the ground, and measured them off with a cord. He measured off with two lengths those to be put to death, and with one length those to be spared. So the Moabites became subject to David and brought him tribute. |
| 2 | 2 Kings 16:8 | Ahaz also took the silver and gold found in the house of the LORD and in the treasuries of the king’s palace, and he sent it as a gift to the king of Assyria. |
| 3 | 2 Kings 18:14–16 | So Hezekiah king of Judah sent word to the king of Assyria at Lachish, saying, “I have done wrong; withdraw from me, and I will pay whatever you demand from me.” And the king of Assyria exacted from Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. |
| 4 | 2 Chronicles 16:1–3 | In the thirty-sixth year of Asa’s reign, Baasha king of Israel went up against Judah and fortified Ramah to prevent anyone from leaving or entering the territory of Asa king of Judah. |
| 5 | Isaiah 30:6 | This is the burden against the beasts of the Negev: Through a land of hardship and distress, of lioness and lion, of viper and flying serpent, they carry their wealth on the backs of donkeys and their treasures on the humps of camels, to a people of no profit to them. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — לָכֵן, la.Khengenerated
The word כֵּן (*ken*) is a preposition and adverb meaning 'therefore' or 'so,' indicating a conclusion drawn from prior statements. It emphasizes the reasoning behind the command to send gifts, suggesting an agreement with the situation at hand.
In this verse, it serves as a pivot, linking the preceding thoughts to the instruction given. Its use underscores the logical flow of Micah's message, reinforcing the idea that actions taken in response to circumstances are based on the realities of those circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses send for תִּתְּנִ֣י and deceptive for אַכְזָב.
Sentence Structuregenerated
The main verb of the verse is תִּתְּנִ֣י, you will give, which governs the action of sending gifts. The structure includes a prepositional phrase indicating the recipient, followed by a noun phrase that describes the gifts and a clause that details the deceptive nature of Achzib.
The Hebrew word order places emphasis on the action of giving, making it clear that the gifts are a response to the situation described, while the subsequent phrases elaborate on the context and implications of that action.
Septuagint Backgroundgenerated
The Septuagint translates לָכֵן as τοῦτο, meaning 'this' or 'therefore,' indicating a direct connection to the preceding context. This choice reflects a straightforward rendering of the Hebrew intent.
The term שִׁלּוּחִ֔ים is rendered as ἐχαποστελλομένους, which carries the connotation of being sent away, aligning with the idea of parting gifts but also suggesting a more definitive action of dismissal.
In plain words — the whole versegenerated
Micah 1:14 instructs the people to send farewell gifts to Moresheth-gath, warning that the houses of Achzib will be deceptive to the kings of Israel. This highlights the futility of relying on these towns for support, as they will ultimately betray those who seek their help.
Frequently Asked Questionsgenerated
Micah is indicating that the gifts are meant to secure favor or assistance, but he warns that they will not provide the expected support.
Achzib, meaning deceit, is portrayed as a place that will not deliver on promises, symbolizing the broader theme of false security in alliances.
Moresheth-gath represents a location that the people might turn to for help, but Micah warns that it too will not provide true assistance.
This verse encapsulates Micah's warning against misplaced trust in human alliances, emphasizing the need for reliance on God rather than deceptive sources.
Reflection Questionsgenerated
- In what areas of my life am I relying on sources that may prove deceptive?
- How can I discern between true support and false security in my relationships?
- What steps can I take to ensure that my trust is placed in God rather than in human alliances?
- How does understanding the context of Micah's message help me apply it to my own life?
The early church on this verse — how the Fathers read it
Richard Challoner comments on Micah's warning, interpreting the towns as deceptive sources of support for Israel.
Therefore shall she send: Lachis shall send to Geth for help: but in vain: for Geth, instead of helping, shall be found to be a house of lying and deceit to Israel.Early Church Fathers on Micah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 1:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore shalt thou give presents to Moreshethgath,.... Since Lachish was the cause of leading Judah into idolatry, and was a city so very wicked; therefore it should be reduced to such distress as
Read John Gill on Micah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore shalt thou give presents to Moreshethgath: the houses of Achzib shall be a lie to the kings of Israel. Therefore shalt thou give presents to Moresheth-gath - that its inhabitants may send thee help.
Read Robert Jamieson on Micah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore; forasmuch as thou hast imitated Israel in sin, and been at least an occasion to Jerusalem and the kingdom of Judah to commit the same sins. Shalt thou, Lachish, give presents: though I do not remember the sacred story reporting this in matter of fact, we read not what presents were given, or by whom sent, or when; yet as it was foretold by the prophet, so no doubt it was fulfilled, and the inhabitants of Lachish courted the assistance of the Philistines against the Assyrian, and possibly against the Babylonian. Moresheth-gath; a known city or town of the Philistines, called here Moresheth-gath to distinguish it from a town of the same name in the tribe of Judah and in the valley…
Read Matthew Poole on Micah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 1:14 Therefore shalt thou give presents to Moreshethgath: the houses of Achzib [shall be] a lie to the kings of Israel.Ver. 14. Therefore shalt thou give presents, &c.] And so seek to make thee friends among the Philistines; but such carnal confederacies never prosper. The Greek Churches, A. D. 1438, afraid of the Turks, sent and subjected themselves to the Bishop of Rome, that they might have the help of the Latin Churches; but shortly after they were destroyed, their empire subdued, and swallowed up by the Ottoman greatness, &c. How much better were it to send a lamb to the ruler of the earth! Isaiah 16:1, to bring presents unto him that ought to be feared! Psalms 76:11, even to…
Read John Trapp on Micah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Give presents—i.e., thou shalt cease to give to Moresheth-gath the protection due from a husband to a wife: thou shalt give her a bill of divorce. The Hebrew word means either the presents sent with a daughter or the dismissal sent to a wife. Achzib.—A town on the sea-coast between Accho and Tyre. Its name means false, deceptive; it is used of a river drying up, and disappointing the traveller. In like manner Achzib shall fulfil the import of its name, and prove a lie, a broken reed, to the kings of Israel. (See also Jeremiah 15:18, where the prophet asks God, “Wilt Thou be altogether unto me as a liar [Heb., Achzab], as waters that fail?”)
Read Charles John Ellicott on Micah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Give presents to Moresheth-gath] Calmet says that Moresa or Morashti, and Achzib, were cities not far from Gath. It is possible that when Ahaz found himself pressed by Pekah, king of Israel, he might have sent to these places for succour, that by their assistance he might frustrate the hopes of the king of Israel; and this may be the meaning of "The houses of Achzib shall be a lie to the kings of Israel." In these verses there are several instances of the paronomasia. See Micah 1:10, עפר aphar, dust, and עפרה aphrah, the name of the city. Micah 1:11. צאנן tsaanan, the city, and יצאה yatsah, to go out. Micah 1:13, לכיש lachish, the city, and רכש rechesh, the swift beast. Micah…
Read AdamClarke on Micah 1 →CambridgeThe Cambridge Bible for Schools and Colleges14. Therefore] There is no logical sequence implied: ‘therefore’ often introduces a threatening passage—sin leading to punishment. The prophet abruptly turns to the people of Judah. shalt thou give presents, &c.] More strictly, farewell-presents. The meaning of the whole clause is that Judah will have to give up Moresheth-gath. True, it was to an enemy that this town was to be surrendered, and ‘farewell presents’ seems to have been a technical term for the marriage-portion of a bride (so 1 Kings 9:16). But a loose use of the phrase is quite intelligible; the literal meaning is simply ‘dismissal.’ Moresheth-gath] The birth-place of the prophet (see Introduction), who here makes an allusion…
Read Cambridge on Micah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore shalt thou give - (bridal) presents to Moresheth Gath Therefore!
Read Albert Barnes on Micah 1 →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
Therefore, send farewell gifts to Moresheth-gath; the houses of Achzib will prove deceptive to the kings of Israel.
Therefore you will give a parting gift to Moresheth Gath. The houses of Achzib will be a deceitful thing to the kings of Israel.
Therefore, send farewell gifts to Moresheth-gath; the houses of Achzib will prove deceptive to the kings of Israel.
Therefore you will have to say farewell to Moresheth Gath. The residents of Achzib will be as disappointing as a dried up well to the kings of Israel.
Tyndale line
Therefore shalt thou give presents to Moresheth-gath: the houses of Achzib shall be a lie to the kings of Israel.
Therefore shalt thou give a parting gift to Moresheth-gath: the houses of Achzib shall be a deceitful thing unto the kings of Israel.
Therefore shalt thou give a parting gift to Moresheth-gath: the houses of Achzib shall be a deceitful thing unto the kings of Israel.
Therefore shalt thou give presents to Moresheth-gath: the houses of Achzib shall be a lie to the kings of Israel.
Therefore shalt thou giue presents to Moresheth Gath: the houses of Achzib shalbe as a lye to the Kings of Israel.
Strictly literal
Therefore shalt thou give parting-gifts to Moresheth-Gath: the houses of Achzib shall be a lie to the kings of Israel.
Therefore thou givest presents to Moresheth-Gath, The houses of Achzib become a lying thing to the kings of Israel.
Therefore you give presents to Moresheth-Gath, || The houses of Achzib become a lying thing to the kings of Israel.
Therefore shalt thou have to give presents to Moresheth-gath: the houses of Achzib shall become a deception to the kings of Israel.
So you will give a parting gift to Moresheth Gath; the town of Akzib will disappoint the kings of Israel.
From the Latin
Therefore shall she send messengers to the inheritance of Geth: the houses of lying to deceive the kings of Israel.
Simplified
Send your goodbye gifts to Moresheth. The town of Achzib is a deception to the kings of Israel.
For this cause give a parting offering to Moresheth-gath: the daughter of Achzib will be a deceit to the king of Israel.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Dead Sea Scrolls, which include similar wording but also show some editorial restorations. The Septuagint, however, presents a different structure and selection of words, indicating a variation in interpretation.
לָכֵן֙ תִּתְּנִ֣י שִׁלּוּחִ֔ים עַ֖ל מוֹרֶ֣שֶׁת גַּ֑ת בָּתֵּ֤י אַכְזִיב֙ לְאַכְזָ֔ב לְמַלְכֵ֖י יִשְׂרָאֵֽל׃
4 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[לכן] תתני׳ן [שלוחים] [על] [מורשת] [גת] [בתי] [אכזיב] [לאכזב] [למלכי] [ישראל]
1 word on the leather — 10 supplied entire by an editor.
[לכן] תתני שלוחים על מורשת גת בתי אכזיב [לאכזב] למלכי ישראל
7 words on the leather — 2 partly restored, 2 supplied entire by an editor.
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 Micah 1:14
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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
שִׁלּוּחִים (shilluwach) refers to sending away or a parting gift, often associated with divorce or a dower. The term is used in the plural form and encompasses meanings related to dismissal and presents given upon parting. It is derived from the root word for sending away.
שִׁלּוּחִים n.[m.]pl. sending away, parting gift
base
H7964 שִׁלּוּחִים sending away, parting gift
7964 shilluwach shil-loo'-akh
or shilluach {shil-loo'-akh}; from 7971; (only in plural) a
dismissal, i.e. (of a wife) divorce (especially the document);
also (of a daughter) dower:--presents, have sent back.
see HEBREW for 07971
שִׁלּוּחִים (shil.lu.ach) — parting gift.
1) sending away, parting gift
1a) sending away
1b) parting gift
N-mp — Noun common · masculine plural absoluteHNcmpa
Have been common from the earliest times as tokens of affection, honor, or respect. The dues to a king were often rendered in this form, 1Sa 10:27 Isa 36:16; and men of high position were approached with presents, Ge 43:11 Jud 6:18 1Sa 9:7 1Ki 14:3. Kings made gifts of garments to those they wished to honor, Ge 45:22,23 1Sa 18:4; and of treasures to other princes, out of esteem or of fear, 2Ki 16:8 18:14
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
מוֹרֶ֫שֶׁת n.pr.loc. apparently in neighbourhood of Gath Mi 1:14; prob. home of prophet Micah
ref
H4182 מוֹרֶ֫שֶׁת, מוֹרֶשֶׁת גַּת
4182 Mowresheth Gath mo-reh'-sheth gath
from 3423 and 1661; possession of Gath; Moresheth-Gath, a
place in Palestine:--Moresheth-gath.
see HEBREW for 03423
see HEBREW for 01661
מוֹרֶ֫שֶׁת גַּת (mo.re.shet gat) — Moresheth-gath.
§ Moresheth-gath = "possession of Gath"
a place apparently in the neighbourhood of Gath and probably the home of the prophet Micah
N-proper — Noun properHNpl
מוֹרֶ֫שֶׁת n.pr.loc. apparently in neighbourhood of Gath Mi 1:14; prob. home of prophet Micah
ref
H4182 מוֹרֶ֫שֶׁת, מוֹרֶשֶׁת גַּת
4182 Mowresheth Gath mo-reh'-sheth gath
from 3423 and 1661; possession of Gath; Moresheth-Gath, a
place in Palestine:--Moresheth-gath.
see HEBREW for 03423
see HEBREW for 01661
מוֹרֶ֫שֶׁת גַּת (mo.re.shet gat) — Moresheth-gath.
§ Moresheth-gath = "possession of Gath"
a place apparently in the neighbourhood of Gath and probably the home of the prophet Micah
HNpl — Noun properHNpl
gath (gath; Septuagint Geth, "winepress"):
One of the five chief cities of the Philistines (Jos 13:3; 1Sa 6:17). It was a walled town (2Ch 26:6) and was not taken by Joshua, and, although many conflicts took place between the Israelites and its people, it does not seem to have been captured until the time of David (1Ch 18:1). It was rendered famous as the abode of the giant Goliath whom David slew (1Sa 17:4), and other giants of the same race (2Sa 21:18-22). It was to Gath that the Ashdodites conveyed the ark when smitten with the plague, and Gath was also smitten (
Gath
A wine-vat, one of the five royal cities of the Philistines (Josh. 13:3) on which the ark brought calamity (1 Sam. 5:8, 9; 6:17). It was famous also as being the birthplace or residence of Goliath (1 Sam. 17:4). David fled from Saul to Achish, king of Gath (1 Sam. 21:10; 27:2-4; Ps. 56), and his connection with it will account for the words in 2 Sam. 1:20. It was afterwards conquered by David (2 Sam. 8:1). It occupied a strong position on the borders of Judah and Philistia (1 Sam. 21:10;
(a wine press), one of the five royal cities of the Philistines; (Joshua 13:3; 1 Samuel 6:17) and the native place of the giant Goliath. (1 Samuel 17:4,23) It probably stood upon the conspicuous hill now called Tell-es-Safieh , upon the side of the plain of Philistia, at the foot of the mountains of Judah; 10 miles east of Ashdod, and about the same distance south by east of Ekron. It is irregular in form, and about 200 feet high. Gath occupied a strong position, (2 Chronicles 11:8) on the border of Judah and Philistia, (1 Samuel 21:10; 1 Chronicles 18:1) and from its…
A city of the Philistines, and one of their five principalities, 1Sa 5:8 6:17. It was a notable city, in the border of the Philistines nearest to Jerusalem; but its site has long been lost. It was the home of Goliath, 1Sa 17:4. Compare Jos 11:22 2Sa 21:19-22. Here David sought a refuge form Saul, 1Sa 21:10 27:2-7. It came under his power in the beginning of his reign over all Israel, 1Ch 18:1, and continued subject to his successors till the declension of the kingdom of Judah. Rehoboam rebuilt or fortified it, 2Ch…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אַכְזִיב (Akziyb) refers to two towns in ancient Palestine, one in the lowland of Judah and another in Asher by the Sea of Galilee. The name is associated with the meaning 'deceitful,' likening it to a winter torrent that fails in summer. The word is built from a root related to deceit, as noted in various lexicons.
אַכְזִיב n.pr.loc.
in lowland of Judah
in Asher
base
H392 אַכְזִיב
392 'Akziyb ak-zeeb'
from 391; deceitful (in the sense of a winter- torrent which
fails in summer); Akzib, the name of two places in
Palestine:--Achzib.
see HEBREW for 0391
אַכְזִיב (akh.ziv) — Achzib.
§ Achzib = "deceit"
a town in the lowland of west Judah
אַכְזִיב (akh.ziv) — Achzib.
§ Achzib = "deceit"
a town in Asher by the Sea of Galilee
N-proper — Noun properHNpl
The Hebrew word אַכְזָב (*akzab*) is derived from the root meaning 'to deceive' and encompasses concepts of falsehood, treachery, and disappointment. It is used to describe something or someone that is deceitful or treacherous. The entries consistently highlight its negative connotations related to lying and deception.
אַכְזָב adj. deceptive, disappointing
base
H391 אַכְזָב
391 'akzab ak-zawb'
from 3576; falsehood; by implication treachery:--liar, lie.
see HEBREW for 03576
אַכְזָב (akh.zav) — deceptive.
deceitful, treacherous, deception, lie, deceptive, disappointing
Prep | Adj — PrepositionHR/Aamsa
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.