Nahum 3:17 — Word Study
WLCמִנְּזָרַ֙יִךְ֙ כָּֽאַרְבֶּ֔ה וְטַפְסְרַ֖יִךְ כְּג֣וֹב גֹּבָ֑י הַֽחוֹנִ֤ים בַּגְּדֵרוֹת֙ בְּי֣וֹם קָרָ֔ה שֶׁ֤מֶשׁ זָֽרְחָה֙ וְנוֹדַ֔ד וְלֹֽא־ נוֹדַ֥ע מְקוֹמ֖וֹ אַיָּֽם׃
BSAprinceminnᵉzâr△ locustʼarbeh officialṭiphçar locustgôwb locustgôwb to campchânâh wallgᵉdêrâh dayyôwm [a 24-hour period or a figurative space of time] coldqârâh ◂sunshemesh [the celestial body] to risezârach■ to wandernâdad■ notlôʼ to knowyâdaʻ■ placemâqôwm where?ʼay [in what location]
| Greek | English | Parsing |
|---|---|---|
| מִנְּזָרַ֙יִךְ֙ | courtiers your | Noun common masculine plural construct, suffix |
| כָּֽאַרְבֶּ֔ה | [are] like the locust | Preposition, noun common masculine singular absolute |
| וְטַפְסְרַ֖יִךְ | and officials your | Conjunction, noun common masculine plural construct, suffix |
| כְּג֣וֹב | [are] like a locust of | Preposition, noun common masculine singular construct |
| גֹּבָ֑י | locusts | Noun common, masculine singular absolute |
| הַֽחוֹנִ֤ים | which encamp | Particle, verb qal participle (active) masculine plural |
| בַּגְּדֵרוֹת֙ | in the walls | Preposition, noun common feminine plural absolute |
| בְּי֣וֹם | on a day of | Preposition, noun common masculine singular construct |
| קָרָ֔ה | coldness | Noun common, feminine singular absolute |
| שֶׁ֤מֶשׁ | [the] sun | Noun common, both singular absolute |
| זָֽרְחָה֙ | it rises | Verb, Qal, perfect third person feminine singular |
| וְנוֹדַ֔ד | and it flees | Conjunction, verb piel perfect third person masculine singular |
| וְלֹֽא־ | and not | Conjunction, particle |
| נוֹדַ֥ע | it is known | Verb, Niphal, perfect third person masculine singular |
| מְקוֹמ֖וֹ | place its | Noun common masculine singular construct, suffix |
| אַיָּֽם׃ | where [are]? they | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your guards are like the swarming locust, and your scribes like clouds of locusts that settle on the walls on a cold day. When the sun rises, they fly away, and no one knows where. |
| KJV | Thy crowned are as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are. |
| ASV | Thy princes are as the locusts, and thy marshals as the swarms of grasshoppers, which encamp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are. |
| YLT | Thy crowned ones [are] as a locust, And thy princes as great grasshoppers, That encamp in hedges in a day of cold, The sun hath risen, and it doth flee away, And not known is its place where they are. |
| WEB | Your guards are like the locusts, and your officials like the swarms of locusts, which settle on the walls on a cold day, but when the sun appears, they flee away, and their place is not known where they are. |
| BBE | Your crowned ones are like the locusts, and your scribes like the clouds of insects which take cover in the walls on a cold day, but when the sun comes up they go in flight, and are seen no longer in their place. |
Where they part company is in the rendering of מִנְּזָרַיִךְ and טַפְסְרַיִךְ — see How Translations Differ.
The structure consists of a main clause followed by subordinate phrases that elaborate on the similes and conditions of the guards and scribes.
1 of 16 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Nahum 3:17
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 on Ninevehgenerated
Nahum 3:17 presents a metaphorical comparison of Nineveh's guards and officials to locusts, highlighting their lack of permanence and effectiveness. The imagery of locusts conveys a sense of suddenness and insignificance, reflecting the city's impending judgment. This passage follows a description of Nineveh's merchants and shepherds, emphasizing the overall theme of the city's decline and the consequences of its actions, as seen in the surrounding verses.
The Key Word — מִנְּזָרַיִךְ, mi.ne.za.Ra.yikhgenerated
The word מִנְזָר (minzar) refers to a prince or anointed one, derived from a root meaning to crown. While its exact meaning is somewhat uncertain, it signifies high-ranking officials or leaders, often associated with governance and authority. In this verse, it describes the guards of Nineveh, suggesting they are meant to protect but are likened to locusts, implying they are ineffective.
The use of this term emphasizes the transient nature of Nineveh's leadership, as they are compared to locusts that swarm and then quickly disappear. This metaphor underscores the fragility of their power and the impending judgment upon the city.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses guards and officials to translate מִנְּזָרַיִךְ and טַפְסְרַיִךְ, respectively.
Sentence Structuregenerated
The main clause is governed by the verb חָנָה, they encamp, which connects two noun phrases: the guards and the scribes. The structure emphasizes the comparison between the guards and the locusts, highlighting their shared characteristics.
The Hebrew word order places emphasis on the guards and officials, illustrating their role in the city and their fleeting nature, as they are likened to locusts that settle and then quickly depart.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word מִנְּזָר is rendered as ἀττέλεβος, which suggests a narrowing of meaning to a specific type of leader or authority. This choice may reflect the translators' understanding of the role these figures played in Nineveh's downfall.
The translation of טַפְסְרַיִךְ as σου indicates a direct reference to the officials, aligning with the Hebrew text but also emphasizing their insignificance in the face of impending judgment.
In plain words — the whole versegenerated
Nahum 3:17 compares the guards and officials of Nineveh to locusts, showing how they are ineffective and fleeting. The imagery of locusts suggests that just as they swarm and quickly disappear, so too will the leaders of Nineveh when judgment comes.
Frequently Asked Questionsgenerated
Nahum is highlighting the fleeting nature and ineffectiveness of Nineveh's leadership, suggesting that they are as transient as locusts.
Locusts symbolize suddenness and insignificance, reflecting the impending judgment on Nineveh and the failure of its leaders.
They represent the city's leadership, which is portrayed as ineffective and unable to protect the city from its impending downfall.
This verse illustrates the theme of judgment against Nineveh, emphasizing the fragility of its power and the consequences of its actions.
Reflection Questionsgenerated
- In what ways do I see leadership failing in my community, similar to the guards of Nineveh?
- How can I apply the lessons from this verse about the fleeting nature of power in my own life?
- What steps can I take to ensure that I am a responsible leader in my own sphere of influence?
- How does understanding the metaphor of locusts help me grasp the message of judgment in Nahum?
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
Your guards are like the swarming locust, and your scribes like clouds of locusts that settle on the walls on a cold day. When the sun rises, they fly away, and no one knows where.
Your guards are like the locusts, and your officials like the swarms of locusts, which settle on the walls on a cold day, but when the sun appears, they flee away, and their place is not known where they are.
Your guards are like the swarming locust, and your scribes like clouds of locusts that settle on the walls on a cold day. When the sun rises, they fly away, and no one knows where.
Your courtiers are like locusts, your officials are like a swarm of locusts! They encamp in the walls on a cold day, yet when the sun rises, they fly away; and no one knows where they are.
Tyndale line
Thy crowned are as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are.
Thy princes are as the locusts, and thy marshals as the swarms of grasshoppers, which encamp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are.
Thy crowned are as the locusts, and thy marshals as the swarms of grasshoppers, which camp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are.
Thy crowned are as the locusts, and thy captains as the great grasshoppers, which settle in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are .
Thy princes are as the grashoppers, and thy captaines as the great grashoppers which remaine in the hedges in the colde day: but when the sunne ariseth, they flee away and their place is not knowen where they are.
Strictly literal
Thy chosen men are as the locusts, and thy captains as swarms of grasshoppers, which camp in the hedges in the cold day: when the sun ariseth they flee away, and their place is not known where they are.
Thy crowned ones [are] as a locust, And thy princes as great grasshoppers, That encamp in hedges in a day of cold, The sun hath risen, and it doth flee away, And not known is its place where they are.
Your crowned ones [are] as a locust, || And your princes as great grasshoppers, || That encamp in hedges in a day of cold, || The sun has risen, and it flees away, || And its place where they are is not known.
Thy crowned ones are like the locusts, and thy leaders like the swarms of locusts, which camp in the hedges on a cold day, but when the sun ariseth they flee away, and their place is not known where they are.
Your princes are as many as the full-grown locusts, and your generals are like swarms of them that camp in the walls on a cold day. But when the sun rises they fly away to no one knows where.
From the Latin
Thy guards are like the locusts: and thy little ones like the locusts of locusts which swarm on the hedges in the day of cold: the sun arose, and they flew away, and their place was not known where they were.
Simplified
Your leaders are like locusts, your officials like a swarm of locusts. They rest on walls on a cold day, but when the sun rises they fly away, and no one knows where they've gone.
Your crowned ones are like the locusts, and your scribes like the clouds of insects which take cover in the walls on a cold day, but when the sun comes up they go in flight, and are seen no longer in their place.
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 (MT) of Nahum 3:17 describes the guards as being like swarming locusts and the scribes as clouds of locusts. The Septuagint (LXX) aligns closely with the MT, matching 14 of the 16 words, although it presents them in a different order and structure. The Dead Sea Scrolls (Mur88 and 4Q82) also support the MT, with Mur88 containing partial restorations and some words supplied by an editor, while 4Q82 has a similar pattern of restoration. Overall, the MT, LXX, and Dead Sea Scrolls agree on the core imagery and meaning of the verse, with minor differences in wording and order.
מִנְּזָרַ֙יִךְ֙ כָּֽאַרְבֶּ֔ה וְטַפְסְרַ֖יִךְ כְּג֣וֹב גֹּבָ֑י הַֽחוֹנִ֤ים בַּגְּדֵרוֹת֙ בְּי֣וֹם קָרָ֔ה שֶׁ֤מֶשׁ זָֽרְחָה֙ וְנוֹדַ֔ד וְלֹֽא־ נוֹדַ֥ע מְקוֹמ֖וֹ אַיָּֽם׃
14 of the 16 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.
[מנזרי׳ך] [כארבה] [וטפסרי׳ך] [כגוב] גבי החונים [בגדרות] [ביום] [קרה] [שמש] [זרחה] [ונודד] ולא נודע מקומ׳ו [אי׳ם]
2 words on the leather — 3 partly restored, 11 supplied entire by an editor.
[מנזרי׳ך] [כארבה] [וטפסרי׳ך] [כגוב] [גבי] [החונים] [בגדרות] [ביום] [קרה] שמש זרחה [ונודד] [ולא] [נודע]
14 words of the verse are on this fragment — 1 partly restored, 12 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 Nahum 3:17
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.
מִנְזָר (minzar) refers to a prince or anointed one, with its meaning being somewhat uncertain. It is derived from a root meaning to crown, and appears in the context of consecrated individuals. The only specific verse reference is Nahum 3:17.
[מִנְזָר] n.[m.]pl. perh. consecrated (i.e. anointed) ones, princes;—only sf. Na 3:17
ref
H4502 מִנְזָר, מִנְּזָר
4502 minnzar min-ez-awr'
from 5144; a prince:--crowned.
see HEBREW for 05144
מִנְזָר (min.n.zar) — prince.
1) princes, anointed ones, consecrated ones
1a) meaning uncertain
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
אַרְבֶּה (arbeh) refers to a kind of locust, specifically noted for its rapid increase. The term can also imply a locust swarm and has figurative meanings related to sudden disappearance, insignificance, and activity. It is derived from a root meaning to increase, as noted in Strong's entries.
אַרְבֶּה a kind of locust
base
H697 אַרְבֶּה a kind of locust
697 'arbeh ar-beh'
from 7235; a locust (from its rapid increase):--
grasshopper, locust.
see HEBREW for 07235
אַרְבֶּה (ar.beh) — locust.
1) a kind of locust, locust swarm (coll)
2) (CLBL)
2a) sudden disappearance (fig.)
2b) insignificance (fig.)
2c) activity (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
lo'-kust: The translation of a large number of Hebrew and Greek words:
1. Names:
(1) 'arbeh from the root rabhah, "to increase" (compare Arabic raba', "to increase").
(2) sal`am, from obsolete [?] cal`am, "to swallow down," "to consume."
(3) chargol (compare Arabic charjal, "to run to the right or left," charjalat, "a company of horses" or "a swarm of locusts," charjawan, a kind of locust).
(4) chaghabh (compare Arabic chajab, "to hide," "to cover").
(5) gazam (compare Arabic jazum, " to cut off")
(6) yeleq, from the root laqaq "to lick" (compare Arabic laqlaq, "to dart out the tongue" (used of a serpent)).
(7) chacil, from the root chacal, "to devour" (compare Arabic chaucal, "crop" (of a bird)).
(8) gobh, from the obsolete root gabhah (compare Arabic jabi, "locust," from the root jaba', "to come out of a hole").
(9) gebh, from same root.
Locust
There are ten Hebrew words used in Scripture to signify locust. In the New Testament locusts are mentioned as forming part of the food of John the Baptist (Matt. 3:4; Mark 1:6). By the Mosaic law they were reckoned “clean,” so that he could lawfully eat them. The name also occurs in Rev. 9:3, 7, in allusion to this Oriental devastating insect.
Locusts belong to the class of Orthoptera, i.e., straight-winged. They are of many species. The ordinary Syrian locust resembles the grasshopper, but is larger and more destructive. “The legs and thighs of these insects are so powerful that they can leap to a height of two hundred times the length of their bodies. When so raised they spread their wings and fly so close together as…
a well-known insect, of the grasshopper family, which commits terrible ravages on vegetation in the countries which it visits. "The common brown locust is about three inches in length, and the general form is that of a grasshopper." The most destructive of the locust tribe that occur in the Bible lands are the (Edipoda migratoria and the Acridium peregrinum ; and as both these species occur in Syria and Arabia, etc., it is most probable that one or other is denoted in those passages which speak of the dreadful devastations committed by these insects. Locusts occur in great numbers, and sometimes obscure the sun. (Exodus 10:15; Judges 6:5; Jeremiah 46:23) Their voracity is alluded to in (
A voracious winged insect, belonging to the genus known among naturalists as the Grylli, closely resembling the grasshopper, and a great scourge in oriental countries in both ancient and modern times. There are ten different names in the Hebrew Bible for insects of this kind; but some of these probably designate different forms or stages in life of the same species. The Bible represents their countless swarms as directed in their flight and march by God, and used in the chastisement of guilty nations, De 28:38-42 1Ki 8:37 2Ch 6:28. A swarm of locusts was among the plagues of Egypt; they covered the whole land, so that the earth was darkened, and devoured every green herb of the earth, and the fruit of every tree which the hail…
טִפְסָר (tiphcar) refers to a military governor or captain, and can also denote an official or scribe. The word appears in contexts related to authority and governance, reflecting its use in military and administrative settings.
טִפְסָר n.[m.] scribe, marshal
base
H2951 טִפְסָר, טִפְסַר
2951 tiphcar tif-sar'
of foreign derivation; a military governor:--captain.
טִפְסָר (tiph.sar) — official.
scribe, official, marshal
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2fs
The Hebrew word גּוֹב (*gowb*) means 'locusts' and is associated with the concept of judgment in the Old Testament. It is derived from a root meaning related to grubbing as a larvae. There is an alternate form, גֹּבַי (*gi.vay*), which also refers to locusts and is noted for its symbolic significance in the context of divine judgment.
H1462a גּוֹב locusts H1462b גֹּבַי, גּוֹבָ֑י locusts
1462 gowb gobe
from 1461; the locust (from its grubbing as a larvae):--
grasshopper, X great.
see HEBREW for 01461
גּוֹב (gov) — locust.
locusts
Another spelling of gi.vay (גֹּבַי "locust" H1462B)
גֹּבַי (gi.vay) — locust.
locusts, symbol of Yahweh's judgment on Isr. ; in sim. of disappearance of Assyrian leaders at destruction of Nineveh
Also means: gov (גּוֹב "locust" H1462A)
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…
The Hebrew word גּוֹב (*gowb*) means 'locusts' and is associated with the concept of judgment in the Old Testament. It is derived from a root meaning related to grubbing as a larvae. There is an alternate form, גֹּבַי (*gi.vay*), which also refers to locusts and is noted for its symbolic significance in the context of divine judgment.
H1462a גּוֹב locusts H1462b גֹּבַי, גּוֹבָ֑י locusts
1462 gowb gobe
from 1461; the locust (from its grubbing as a larvae):--
grasshopper, X great.
see HEBREW for 01461
גּוֹב (gov) — locust.
locusts
Another spelling of gi.vay (גֹּבַי "locust" H1462B)
גֹּבַי (gi.vay) — locust.
locusts, symbol of Yahweh's judgment on Isr. ; in sim. of disappearance of Assyrian leaders at destruction of Nineveh
Also means: gov (גּוֹב "locust" H1462A)
N-mp — Noun common · masculine singular absoluteHNcmsa
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
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
Encamp
An encampment was the resting-place for a longer or shorter period of an army or company of travellers (Ex. 13:20; 14:19; Josh. 10:5; 11:5).
The manner in which the Israelites encamped during their march through the wilderness is described in Num. 2 and 3. The order of the encampment (see CAMP) was preserved in the march (Num. 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Lev. 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Num. 12:14, 15; 31:19; Deut. 23:10, 12).
גְּדֵרָה (gderah) means 'wall' or 'hedge,' and can also refer specifically to a sheepfold. It is a feminine form of the related word for enclosure, גְּדֶרֶת (ghederet). The entries indicate its use in contexts related to barriers or enclosures, particularly for flocks.
גְּדֵרָה, גְּדֶ֫רֶת n.f. wall
base
H1448 גְּדֵרָה, גְּדֶ֫רֶת wall
1448 gderah ghed-ay-raw'
feminine of 1447; enclosure (especially for
flocks):--(sheep-) cote (fold) hedge, wall.
see HEBREW for 01447
גְּדֵרָה (ge.de.rah) — wall.
1) wall, hedge
2) sheepfold (construct with 'sheep')
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
Only a few points need be noticed. The practice common in Palestine of carrying foundations down to the solid rock, as in the case of the temple, with structures intended to be permanent. (Luke 6:48) A feature of some parts of Solomon’s buildings, as described by Josephus, corresponds remarkably to the method adopted at Nineveh of incrusting or veneering a wall of brick or stone with slabs of a more costly material, as marble or alabaster. Another use of walls in Palestine is to support mountain roads Or terraces formed on the sides of hills for purposes of cultivation. The "path of the vineyards," (Numbers 22:24) is a pathway through vineyards, with walls on each side.
The walls of dwellings in the East were of very different materials, from mere clay, or clay and pebbles, to durable hewn stone. See the latter part of the article HOUSE. As to the city walls, see BABYLON, CITY, and JERUSALEM.
The accompanying cut shows a portion of the western wall of the sacred area, Haram-es-Sherif, at Jerusalem. The huge stones in its lower part are believed by the Jews, and with good reason, to have formed a part of the substructions of their ancient temple, and to be near the site of the Holy of Holies. Hence they assemble here every Friday, and more or less on other days, to weep and wail with every token of the sorest grief, and to pray for the coming of the Messiah. In former years they had to pay a large price for this melancholy privilege. A little beyond this spot, towards the south, is the fragment of an immense arch of forty-one feet span, one of five or…
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
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…
קָרָה (qarah) is a feminine noun meaning 'cold' or 'coolness.' It is derived from a related root, קָרָה (H7119), which also pertains to coolness. The entries consistently define it in this way, with no significant disagreement among the lexicons.
קָרָה n.f. id. [s.dk.ac]
base
H7135 קָרָה
7135 qarah kaw-raw'
feminine of 7119; coolness:--cold.
see HEBREW for 07119
קָרָה (qa.rah) — cold.
cold
N-fs — Noun common · feminine singular absoluteHNcfsa
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
N-cs — Noun common · both singular absoluteHNcbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
זָרַח (zarach) is a Hebrew verb meaning to rise or come forth. It conveys the idea of something breaking out or shining, often associated with the rising of the sun. The entries highlight its use in various contexts, including the appearance of symptoms in leprosy.
זָרַח vb. rise, come forth
base
H2224 זָרַח rise, come forth
2224 zarach zaw-rakh'
a primitive root; properly, to irradiate (or shoot forth
beams), i.e. to rise (as the sun); specifically, to appear (as
a symptom of leprosy):--arise, rise (up), as soon as it is up.
זָרַח (za.rach) — to rise.
1) to rise, come forth, break out, arise, rise up, shine
1a) (Qal)
1a1) to rise
1a2) to come out, appear
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
נָדַד (nadad) is a Hebrew verb that encompasses meanings related to movement, such as retreating, fleeing, departing, straying, and wandering. It can also refer to the fluttering of wings. The word has various forms, including Qal, Poal, Hiphil, Hophil, and Hithpolel, indicating different nuances of fleeing or being chased. Its Aramaic equivalent is נְדַד (H5075), meaning 'to flee.'
[נָדַד] vb. retreat, flee, depart, stray, wander, flutter
Qal
retreat, flee
flee, depart
wander, stray
trans. flutter wings
Po‛ēl the sun hath arisen and it (the locust swarm) fleeth away
Hiph. chase away
Hoph. be chased away
Hithpo‛l. flee away
base
H5074 [נָדַד] retreat, flee, depart, stray, wander, flutter
5074 nadad naw-dad'
a primitive root; properly, to wave to and fro (rarely to
flap up and down); figuratively, to rove, flee, or
(causatively) to drive away:--chase (away), X could not,
depart, flee (X apace, away), (re-)move, thrust away, wander
(abroad, -er, -ing).
נָדַד (na.dad) — to wander.
1) to retreat, flee, depart, move, wander abroad, stray, flutter
1a)(Qal)
1a1) to retreat, flee
1a2) to flee, depart
1a3) to wander, stray
1a4) to flutter (of birds)
1b) (Poal) to flee away, be chased
1c) (Hiphil) to chase away
1d) (Hophal) to be chased away
1e) (Hithpolel) to flee away
Aramaic equivalent: ne.dad (נְדַד "to flee" H5075)
Conj | V-M-Perf-3ms — Conjunction · verb piel perfect third person masculine singularHC/Vpp3ms
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)
Conj | Part — Conjunction · particleHC/Tn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אַי (ay) is an interrogative adverb meaning 'where?' It can also be prefixed to other adverbs or pronouns to add an interrogative force. The word covers a range of meanings related to location and inquiry, including 'how,' 'what,' and 'whence.'
[אַי]
interrog. adv. where?
prefixed to other adverbs or prons., אַי imparts an interrog. force
base
H335 אַי . interrog. adv. where?
. prefixed to other adverbs or prons., אַי imparts an interrog. force
335 'ay ah'ee
perhaps from 370; where? hence how?:--how, what, whence,
where, whether, which (way).
see HEBREW for 0370
אַי (ay) — where?.
1) whereto ?, whence?
2) which?, how? (in prefix with other adverb)
Part | Suff — Particle · suffixHTi/Sp3mp