Micah 2:5 — Word Study
WLCלָכֵן֙ לֹֽא־ יִֽהְיֶ֣ה לְךָ֔ מַשְׁלִ֥יךְ חֶ֖בֶל בְּגוֹרָ֑ל בִּקְהַ֖ל יְהוָֽה׃
BSAThereforekên [so, thus] you will havehâyâh▸ no onelôʼ [none, any] in the assemblyqâhâl [congregation, group of people] of the LORDYᵉhôvâh [Yehovah, the Lord God] to divideshâlak [cast, throw] the landchebel [territory, property] by lotgôwrâl [allotted portion, pebble used for decision]
| Greek | English | Parsing |
|---|---|---|
| לָכֵן֙ | therefore | Preposition, adverb |
| לֹֽא־ | not | Particle |
| יִֽהְיֶ֣ה | he will belong | Verb, Qal, imperfect third person masculine singular |
| לְךָ֔ | to you | Preposition, suffix |
| מַשְׁלִ֥יךְ | [one who] casts | Verb, Hiphil, participle (active) masculine singular |
| חֶ֖בֶל | a measuring-line | Noun common, both singular absolute |
| בְּגוֹרָ֑ל | by lot | Preposition, noun common masculine singular absolute |
| בִּקְהַ֖ל | in [the] assembly of | Preposition, noun common masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore, you will have no one in the assembly of the LORD to divide the land by lot. |
| KJV | Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD. |
| ASV | Therefore thou shalt have none that shall cast the line by lot in the assembly of Jehovah. |
| YLT | Therefore, thou hast no caster of a line by lot In the assembly of Jehovah. |
| WEB | Therefore you will have no one who divides the land by lot in Yahweh’s assembly. |
| BBE | For this cause you will have no one to make the decision by the measuring line in the meeting of the Lord. |
Where they part company is in the rendering of מַשְׁלִ֥יךְ — see How Translations Differ.
The sentence has a main clause supported by two phrases that provide context and detail about the assembly and the action of division.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 2:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Injusticegenerated
Micah 2:5 warns that the people will have no one in the assembly of the LORD to divide the land by lot, indicating a loss of inheritance due to their wrongdoing. This follows a lament about their ruin and the changes to their portion, emphasizing the seriousness of their actions. The surrounding verses highlight the consequences of ignoring God's word and the resulting judgment on the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:8 | When the Most High gave the nations their inheritance, when He divided the sons of man, He set the boundaries of the peoples according to the number of the sons of God. |
| 2 | Joshua 18:4–10 | Appoint three men from each tribe, and I will send them out to survey the land and map it out, according to the inheritance of each. Then they will return to me |
| 3 | Psalm 16:6 | The lines of my boundary have fallen in pleasant places; surely my inheritance is delightful. |
| 4 | Hosea 9:3 | They will not remain in the land of the LORD; Ephraim will return to Egypt and eat unclean food in Assyria. |
| 5 | Deuteronomy 23:2–8 | No one of illegitimate birth may enter the assembly of the LORD, nor may any of his descendants, even to the tenth generation. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מַשְׁלִ֥יךְ, mash.Likhgenerated
The word שָׁלַךְ (*shalak*) is a Hebrew verb meaning to throw or cast. In this verse, it is used in the participle form, indicating an active role in the action of casting lots for land division. This reflects the practice of making decisions by casting lots, a common method in ancient Israel.
The Hiphil form suggests that the subject is the one causing the action to happen, in this case, the one who casts the lot. The emphasis is on the act of division, which is denied to the people due to their unfaithfulness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses you will have no one to convey the absence of a person in the assembly.
Sentence Structuregenerated
The main verb of the sentence is יִֽהְיֶ֣ה, he will belong, which governs the overall meaning of the verse. The structure indicates a negation of presence in the assembly, leading to the conclusion about the division of land.
The sentence is built around the main clause with additional prepositional phrases that provide context about the assembly of the LORD and the action of casting lots, emphasizing the consequences of the people's actions.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָֽה as κυρίου, which means Lord, maintaining the sacredness of God's name. This choice reflects the reverence for God in the Greek translation.
The Greek word for מַשְׁלִ֥יךְ is βάλλων, indicating the action of throwing or casting, similar to the Hebrew meaning but may imply a broader range of actions related to decision-making.
In plain words — the whole versegenerated
Micah 2:5 tells us that the people will have no one in the assembly of the LORD to divide the land by lot. This means they will lose their inheritance because of their actions. The surrounding verses show the consequences of turning away from God and the judgment that follows.
Frequently Asked Questionsgenerated
It indicates that the people will not have a place among God's chosen, losing their right to the land due to their unfaithfulness.
Casting lots was a traditional method for making decisions, especially regarding land division, symbolizing God's guidance in the allocation of territory.
This verse reflects Micah's warning about the consequences of injustice and unfaithfulness, emphasizing that turning away from God leads to loss and judgment.
We learn that faithfulness to God is crucial for maintaining our inheritance and standing within His community.
Reflection Questionsgenerated
- What are some areas in my life where I may be neglecting faithfulness to God?
- How can I ensure that I am making decisions that align with God's will, similar to casting lots?
- What does it mean for me to be part of the assembly of the LORD today?
- In what ways can I encourage others to remain faithful and avoid the consequences of unfaithfulness?
The early church on this verse — how the Fathers read it
The verse has been commented on by early scholars. Where a Father quotes or interprets this passage, the relevant quotations are included here.
Thou shalt have none: Thou shalt have no longer any lot or inheritance in the land of the people of the Lord.Early Church Fathers on Micah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore thou shalt have none that shall cast a cord by lot,.... This confirms what was before delivered in a parabolical way, and as a lamentation; and is spoken either to the false prophet, as
Read John Gill on Micah 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD. Therefore - resumed from Micah 2:3. On account of your crimes, described in Micah 2:1-2.
Read Robert Jamieson on Micah 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore; because your sins, so great, universal, and incorrigible, have provoked God to frame and design this desolation against you, and because he will punish you according to your ways. Thou; either oppressor, spoken thus as to one, that it might comprehend every one of them, who are described , or else this thou is the whole family, spoken of ; perhaps both these may best be meant here. None that shall cast a cord by lot; none that shall ever return to this land, to claim an inheritance there, or to see it allotted by line, and given to them to possess it. The prophet here alludes to the manner of dividing fields and inheritance of old in use among them, as in Joshua’ s time. So both…
Read Matthew Poole on Micah 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 2:5 Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD.Ver. 5. Therefore thou shalt have none that shall cast a cord by lot] Fields were divided with cords of old, and inheritances also. See Psalms 16:5; Psalms 105:11; Psalms 78:55 2 Samuel 8:2. This hope is henceforth cut off from revolted Israel; the ten tribes never returned, the other two did, and some few of the ten among them. Whether upon their conversion to Christ they shall be restored to the promised land, Time, the mother of Truth, will make manifest. In the congregation of the Lord] So you were once, but now nothing less. A congregation ye are still, but of malignants; a rabble of…
Read John Trapp on Micah 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Thou shalt have none . . .—i.e., thou shalt have no part or inheritance in the congregation of the Lord—apparently referring to the ancient division of the land by lot.
Read Charles John Ellicott on Micah 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. None that shall cast a cord] You will no more have your inheritance divided to you by lot, as it was to your fathers; ye shall neither have fields nor possessions of any kind.
Read AdamClarke on Micah 2 →
CambridgeThe Cambridge Bible for Schools and Colleges5. Therefore thou shall have none, &c.] Because the Israelites have violated the divinely sanctioned law of land-tenure, ‘therefore’ they shall have no future opportunity of redistributing the soil in accordance with equity. And this, because the ‘congregation of Jehovah,’ from which such a redistribution should proceed, is itself about to be dissolved. that shall cast a cord by lot] Rather, that shall cast the measuring-line upon a lot (i.e. an allotment); alluding to the original distribution of Canaan by lot. Of course, the redistribution of the land in the year of Jubilee was governed, not by lot, but by regard for the old family-rights; still the primitive term ‘lot’ held its ground…
Read Cambridge on Micah 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleTherefore thou shalt have none that shall east a cord by lot in the congregation of the Lord - Thou, in the first instance, is the impenitent Jew of that day.
Read Albert Barnes on Micah 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Therefore, you will have no one in the assembly of the LORD to divide the land by lot.
Therefore you will have no one who divides the land by lot in Yahweh’s assembly.
Therefore, you will have no one in the assembly of the LORD to divide the land by lot.
Therefore no one will assign you land in the Lord’s community.
Tyndale line
Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD.
Therefore thou shalt have none that shall cast the line by lot in the assembly of Jehovah.
Therefore thou shalt have none that shall cast the line by lot in the congregation of the LORD.
Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD.
Therefore thou shalt haue none that shall cast a corde by lot in the Congregation of the Lord.
Strictly literal
Therefore thou shalt have none that shall cast the measuring line upon a lot, in the congregation of Jehovah.
Therefore, thou hast no caster of a line by lot In the assembly of Jehovah.
Therefore, you have no caster of a line by lot || In the assembly of YHWH.
Therefore shalt thou have none that shall draw the [measuring] cord in [his] lot in the congregation of the Lord.
Therefore, you rich people will have no descendants to divide up the territory by lot in the assembly of Yahweh.
From the Latin
Therefore thou shalt have none that shall cast the cord of a lot in the assembly of the Lord.
Simplified
Consequently at that time there will be none of you in the assembly of the Lord responsible for the division of the land.
For this cause you will have no one to make the decision by the measuring line in the meeting of the Lord.
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 agree closely, with 9 of the 9 words matched. The Dead Sea Scrolls, while partially restored, also align with the Masoretic Text in meaning, showing consistency in this passage.
לָכֵן֙ לֹֽא־ יִֽהְיֶ֣ה לְךָ֔ מַשְׁלִ֥יךְ חֶ֖בֶל בְּגוֹרָ֑ל בִּקְהַ֖ל יְהוָֽה׃
9 of the 9 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 לא יהיה [ל׳ך] משליך חבל בגורל בקהל יהוה
5 words on the leather — 3 partly restored, 1 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 2:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
N-cs — Noun common · both singular absoluteHNcbsa
(qaw, qeweh): The usual meaning is simply line, rope or cord, in Isa 28:10,13, but the line was used for measurement, as is evident from such passages as 1Ki 7:23; Job 38:5; Jer 31:39. Whether the line for measuring had a definite length or not we have no means of knowing. In Isa 44:13 it refers to the line used by the carpenter in marking the timber on which he is working, and in Zec 1:16 it refers to the builder's line.
Figuratively: It signifies destruction, or a portion of something marked off by line for destruction, as in
גּוֹרָל (goral) refers to a 'lot' or 'portion,' often associated with decision-making through casting pebbles. It encompasses the idea of something assigned or apportioned, including land division and duties. The term can also imply recompense or retribution. The entries indicate that it is derived from a root meaning 'to be rough,' suggesting its connection to the physical stones used in the practice.
גּוֹרָל 77 n.m. & f. lot
lot for dividing land
lot for assigning to service, duty or punishment
thing assigned, apportioned, allotted
portion = recompence, retribution
base
H1486 גּוֹרָל lot
1486 gowral go-rawl'
or (shortened) goral {go-ral'}; from an unused root meaning
to be rough (as stone); properly, a pebble, i.e. a lot (small
stones being used for that purpose); figuratively, a portion
or destiny (as if determined by lot):--lot.
גּוֹרָל (go.ral) — allotted.
1) lot
1a) lot-pebbles used for systematically making decisions
2) portion
2a) lot, portion (thing assigned by casting lots)
2b) recompense, retribution
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Lot
(Heb. goral, a “pebble”), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of…
(literally a pebble). The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God’s appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced." "Very commonly among the Latins little counters of wood were put into a jar with so narrow a neck that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. in other cases they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again they were cast in the manner of dice. The soldiers who cast lots for…
The son of Haran, and nephew of Abraham, followed his uncle from Ur, and afterwards from Haran, to settle in Canaan, Ge 11:31 12:4-6 13:1. Abraham always had a great affection for him, and when they could not continue longer together in Canaan, because they both had large flocks and their shepherds sometimes quarreled, Ge 13:5-7, he gave Lot the choice of his abode. Lot chose the plain of Sodom, which appears then to have been the most fertile parts of the land. Here he continued to dwell till the destruction of Sodom and the adjacent cities. He was a righteous man even in Sodom, 2Pe 2:7; but the calamities consequent upon his choice of this residence-his capture by eastern marauders, the molestation caused by his ungodly and…
Lotan, wrapt up; hidden; covered; myrrh; rosin
קָהָל (qahal) refers to an assembly or congregation, often used in contexts like religious gatherings or groups formed for specific purposes, including war or counsel. It is derived from a root meaning to assemble. The term encompasses various forms of organized groups, including returning exiles.
קָהָל 123 n.m. assembly, convocation, congregation
base
H6951 קָהָל assembly, convocation, congregation
6951 qahal kaw-hawl'
from 6950; assemblage (usually concretely):--assembly,
company, congregation, multitude.
see HEBREW for 06950
קָהָל (qa.hal) — assembly.
1) assembly, company, congregation, convocation
1a) assembly
1a1) for evil counsel, war or invasion, religious purposes
1b) company (of returning exiles)
1c) congregation
1c1) as organised body
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
