Nahum 3:9 — Word Study
WLCכּ֥וּשׁ עָצְמָ֛ה וּמִצְרַ֖יִם וְאֵ֣ין קֵ֑צֶה פּ֣וּט וְלוּבִ֔ים הָי֖וּ בְּעֶזְרָתֵֽךְ׃
BSAEthiopiaKûwsh strengthʻotsmâh [powerfulness, numerousness] EgyptMitsrayim nothingʼayin endqâtseh PutPûwṭ [a son of Ham, a northern African region] LibyanLûwbîy to behâyâh■ helpʻezrâh
| Greek | English | Parsing |
|---|---|---|
| כּ֥וּשׁ | Cush | Noun proper |
| עָצְמָ֛ה | [was] strength its | Noun common feminine singular absolute, suffix |
| וּמִצְרַ֖יִם | and Egypt | Conjunction, noun proper |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| קֵ֑צֶה | [was] an end | Noun common, masculine singular absolute |
| פּ֣וּט | Put | Noun proper |
| וְלוּבִ֔ים | and [the] Libyans | Conjunction, noun gentilic masculine plural absolute |
| הָי֖וּ | they were | Verb, Qal, perfect third person common plural |
| בְּעֶזְרָתֵֽךְ׃ | help your | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Cush and Egypt were her boundless strength; Put and Libya were her allies. |
| KJV | Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers. |
| ASV | Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers. |
| YLT | Cush her might, and Egypt, and there is no end. Put and Lubim have been for thy help. |
| WEB | Cush and Egypt were her boundless strength. Put and Libya were her helpers. |
| BBE | Ethiopia was her strength and Egyptians without number; Put and Lubim were her helpers. |
Where they part company is in the rendering of עָצְמָה — see How Translations Differ.
The verse contains two main clauses, each presenting a subject and a predicate that describe the strength and alliances of Nineveh.
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 — Nahum 3:9
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 Prophecy Against Ninevehgenerated
Nahum 3:9 describes how Cush and Egypt were sources of great strength for Nineveh, while Put and Libya served as allies. This context highlights the city’s reliance on these powers, ultimately leading to its downfall as seen in the following verses. The passage serves as a warning about the fragility of power and alliances.
The Key Word — עָצְמָ֛ה, 'a.tze.Mahgenerated
The word עָצְמָה (otsmah) is a feminine noun that signifies strength or powerfulness. It conveys the idea of might and can also imply abundance. In this verse, it describes the immense strength that Cush and Egypt provided to Nineveh.
This word appears in contexts where divine strength is emphasized, suggesting that the power of nations can be likened to God's might. The parsing indicates it is used here to describe the strength that is both numerous and formidable.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the wording is consistent with other translations, using strength for עָצְמָה.
Sentence Structuregenerated
The finite verb הָי֖וּ (hayu) governs the entire verse, indicating the state of being of Cush, Egypt, Put, and Libya as allies. The structure emphasizes the subjects and their roles as sources of strength.
The sentence is constructed with a noun phrase followed by a predicate, illustrating the relationship between the subjects and their attributes. The order highlights the significance of the nations mentioned as key players in Nineveh's strength.
Septuagint Backgroundgenerated
The Septuagint translates עָצְמָה as ἡ (hē), which serves as a definite article. This choice indicates a focus on the specific strength attributed to Cush and Egypt, aligning with the Hebrew meaning.
The use of ἡ suggests a definitive quality to the strength being discussed, reinforcing the idea of a notable and recognized power.
In plain words — the whole versegenerated
Nahum 3:9 tells us that Cush and Egypt were immense sources of strength for Nineveh, while Put and Libya were its allies. This verse highlights the reliance on these nations, which ultimately did not prevent Nineveh's downfall.
Frequently Asked Questionsgenerated
The verse suggests that Nineveh's strength was heavily reliant on external allies like Cush and Egypt, indicating that their power was not solely their own.
Cush and Egypt are mentioned as they were significant powers in the region, symbolizing the might and influence that supported Nineveh.
The alliances highlight the importance of relationships and support in maintaining power, but they also show that reliance on others can lead to vulnerability.
This verse sets the stage for Nineveh's eventual downfall, illustrating that despite having strong allies, the city could not escape judgment.
Reflection Questionsgenerated
- What are some examples of alliances in my life that provide strength or support?
- How can I ensure that my sources of strength are reliable and not just temporary?
- In what ways can I prepare for challenges even when I feel secure in my current alliances?
- What lessons can I draw from the downfall of Nineveh regarding dependence on external powers?
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
Cush and Egypt were her boundless strength; Put and Libya were her allies.
Cush and Egypt were her boundless strength. Put and Libya were her helpers.
Cush and Egypt were her boundless strength; Put and Libya were her allies.
Cush and Egypt had limitless strength; Put and the Libyans were among her allies.
Tyndale line
Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers.
Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers.
Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers.
Cush and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers.
Ethiopia and Egypt were her strength, and there was none ende: Put and Lubim were her helpers.
Strictly literal
Ethiopia was her strength, and Egypt, and it was infinite; Phut and the Libyans were her helpers.
Cush her might, and Egypt, and there is no end. Put and Lubim have been for thy help.
Cush her might, and Egypt, and there is no end. Put and Lubim have been for your help.
Ethiopia the numerous, and Egypt that was without end, Put and Lubim were thy helpers.
Cush and Egypt were her strength, and there was no end to it; Put and Libya were allies to her.
From the Latin
Ethiopia and Egypt were the strength thereof, and there is no end: Africa and the Libyans were thy helpers.
Simplified
The city ruled Egypt and Ethiopia. Put and Libya were its allies.
Ethiopia was her strength and Egyptians without number; Put and Lubim were her helpers.
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 presents the verse as כּ֥וּשׁ עָצְמָ֛ה וּמִצְרַ֖יִם וְאֵ֣ין קֵ֑צֶה פּ֣וּט וְלוּבִ֔ים הָי֖וּ בְּעֶזְרָתֵֽךְ׃, which is closely matched by the Septuagint with minor variations in word order. The Dead Sea Scrolls also reflect similar wording, though some words are restored, indicating a shared tradition.
כּ֥וּשׁ עָצְמָ֛ה וּמִצְרַ֖יִם וְאֵ֣ין קֵ֑צֶה פּ֣וּט וְלוּבִ֔ים הָי֖וּ בְּעֶזְרָתֵֽךְ׃
7 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.
כוש עצמ׳ה [ומצרים] [ואין] [קצה] [פוט] ולובים היו בעזרת׳ך
4 words on the leather — 1 partly restored, 4 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 3:9
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.
כּוּשׁ (Kuwsh) refers to Cush, a name associated with a son of Ham and the territory in the southern Nile Valley, often identified with Ethiopia. It also denotes a Benjamite mentioned in the title of Psalm 7:1. The term is linked to the meaning 'black' and may have foreign origins, with some entries suggesting a connection to Babylonian Kaššu.
כּוּשׁ n.pr.pers.m., gent. et terr.
1st ‘son’ of חָם
land and people of southern Nile-valley, or Upper Egypt, extending from Syene indefinitely to the south
כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
base
כּוּשׁ n.pr.m. a Benjamite, ψ 7:1 (title)
ref
H3568a כּוּשׁ n. pr. pers. m., gent. et terr. . 1st ‘son’ of חָם
. land and people of southern Nile-valley, or Upper Egypt, exyending from Syene indefinitely to the south
. כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
H3568b כּוּשׁ a Benjamite
3568 Kuwsh koosh
probably of foreign origin; Cush (or Ethiopia), the name of a
son of Ham, and of his territory; also of an
Israelite:--Chush, Cush, Ethiopia.
כּוּשׁ (kush) — Cush.
§ Cush = "black"
the land occupied by the descendants of Cush located around the southern parts of the Nile (Ethiopia)
כּוּשׁ (kush) — Cush.
A man living at the time of United Monarchy, only mentioned at Psa.7.1
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Cush.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Egypt (H4714) and Put (H6316);
father of: Seba (H5434), Havilah (H2341H), Sabtah (H5454), Raamah (H7484), Sabteca (H5455) and Nimrod (H5248)
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Ethiopia.
§ Cush = "black"
N-proper — Noun properHNpl
Cush
Black. (1.) A son, probably the eldest, of Ham, and the father of Nimrod (Gen. 10:8; 1 Chr. 1:10). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush (Gen. 2:13, R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt (Ezek. 29:10, A.V. “Ethiopia,” Heb. Cush), with which it is generally associated (Ps. 68:31; Isa.…
the name of a son of Ham, apparently the eldest, and of a territory or territories occupied by his descendants. The Cushites appear to have spread along tracts extending from the higher Nile to the Euphrates and Tigris. History affords many traces of this relation of Babylonia, Arabia and Ethiopia.
1. The eldest son of Ham, and father of Nimrod, Seba, Havilah, Sabtah, Raamah, and Sabtecha, most of whom settled in Arabia Felix, Ge 10:6-8.
2. The countries peopled by the descendants of Cush, and generally called in the English Bible, Ethiopia, though not always. But under this name there seem to be included not less than three different countries:
A. The oriental Cush, comprehending the regions of Persis, Chusistan, and Susiana, in Persia. It lay chiefly to the eastward of the Tigris. Hither we may refer the river Gihon, Ge 2:13 Zep 3:10. See EDEN.
B. The Hebrews also, in the opinion of many, used Cush and Cushan, Hab 3:7, to designate the southern parts of Arabia, and the…
Cushan, Cushi, Ethiopians; blackness
עָצְמָה (otsmah) is a feminine noun meaning might or strength. It conveys the idea of powerfulness and can also refer to abundance or numerousness. The word appears in Isaiah 40:29, where it emphasizes the concept of divine strength.
עָצְמָה n.f. might;—Is 40:29
ref
H6109 עָצְמָה might
6109 `otsmah ots-maw'
feminine of 6108; powerfulness; by extension,
numerousness:--abundance, strength.
see HEBREW for 06108
עׇצְמָה (ots.mah) — strength.
power, strength, might
N-fs | Suff — Noun common feminine singular absolute · suffixHNcfsa/Sp3fs
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
Conj | N-proper — Conjunction · noun properHC/Npl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
קָצֶה (qatseh) means 'end' or 'extremity' and can refer to various contexts such as borders, edges, and limits. It is derived from a root meaning to cut off and encompasses a range of applications, including the idea of the whole as defined by its extremities. Another form, קֵ֫צֶה (qetseh), also means 'end'.
קָצֶה 92 n.[m.] end, extremity
base
קֵ֫צֶה n.[m.] end
base
H7097a קָצֶה end, extremity H7097b קֵ֫צֶה end
7097 qatseh kaw-tseh'
or (negative only) qetseh {kay'-tseh}; from 7096; an
extremity (used in a great variety of applications and idioms;
compare 7093):--X after, border, brim, brink, edge, end,
(in-)finite, frontier, outmost coast, quarter, shore,
(out-)side, X some, ut(-ter-)most (part).
see HEBREW for 07096
see HEBREW for 07093
קָצֶה (qa.tseh) — end.
1) end, extremity
1a) end, mouth, extremity
1b) border, outskirts
1c) the whole (condensed term for what is included within extremities)
1d) at the end of (a certain time)
Also means: qe.tseh (קֵ֫צֶה "end" H7097B)
קֵ֫צֶה (qe.tseh) — end.
end
Another spelling of qa.tseh (קָצֶה "end" H7097A)
N-cs — Noun common · masculine singular absoluteHNcmsa
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
פּוּט (Puwt) likely refers to the Libyans or a Libyan tribe, originating from Put, a son of Ham. This term encompasses both the descendants of Put and their region in northern Africa. It is first mentioned in Genesis 10:6. Some sources suggest that 'Put' may also mean 'a bow'.
פּוּט n.pr.gent. prob. Libyans, or Lib. tribe; usu. named with African peoples
base
H6316 פּוּט prob. Libyans, or Lib. tribe; usu. named with African peoples
6316 Puwt poot
of foreign origin; Put, a son of Ham, also the name of his
descendants or their region, and of a Persian tribe:--Phut,
Put.
פּוּט (put) — Put.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Egypt (H4714)
§ Phut or Put = "a bow"
a nation and people of northern Africa; probably Libyans
פּוּט (put) — Put.
Phut or Put = "a bow"
a nation and people of northern Africa; probably Libyans
Also named: pul (פּוּל "Pul" H6322H)
N-proper — Noun properHNpl
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
לוּב (Luwbiy) refers to the Libyans, a people from northern Africa west of Egypt. The term is derived from a root meaning to thirst, suggesting a dry region. It appears in plural forms and is associated with characteristics like being 'empty-hearted' or 'afflicted' in certain contexts, notably in Daniel 11:43 and Jeremiah 46:9.
[לוּב], לוּבִים, לֻבִֿים n.gent.pl. Lybians, in N. Africa, W. of Egypt
base
H3864 לוּב, לוּבִים, לֻבִֿים, לוּבִי, לֻבִּי
3864 Luwbiy loo-bee'
or Lubbiy (Dan. 11:43) {loob-bee'}; partrial from a name
probably derived from an unused root meaning to thirst, i.e. a
dry region; apparently a Libyan or inhabitant of interior
Africa (only in plural): -Lubim(-s), Libyans.
Conj | Ngmpa — Conjunction · noun gentilic masculine plural absoluteHC/Ngmpa
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-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עֶזְרָה (ezrah) refers to help, succour, or assistance. It is a feminine noun derived from the root meaning aid. The word appears in contexts related to providing support, including in Psalm 60:11 and Psalm 108:12, where it emphasizes the act of helping or the one who helps.
עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה n.f. help, succour, assistance
base
H5833 עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה help, succour, assistance
5833 `ezrah ez-raw'
or mezrath (Psa. 60:11 (13); 108:12 (13)) {ez-rawth'};
feminine of 5828; aid:--help(-ed, -er).
see HEBREW for 013
see HEBREW for 013
see HEBREW for 05828
עֶזְרָה (ez.rah) — help.
1) help, succour, assistance
1a) help, succour
1b) one who helps
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2fs
