Numbers 21:18 — Word Study
WLCבְּאֵ֞ר חֲפָר֣וּהָ שָׂרִ֗ים כָּר֙וּהָ֙ נְדִיבֵ֣י הָעָ֔ם בִּמְחֹקֵ֖ק בְּמִשְׁעֲנֹתָ֑ם וּמִמִּדְבָּ֖ר מַתָּנָֽה׃
BSAThe princessar [rulers, leaders] dugchâphar■ the wellbᵉʼêr [a water source, a spring] the noblesnâdîyb [generous, high-ranking] of the peopleʻam [a nation, Israel] hollowed it outkârâh■ with their scepterschâqaq and with their staffsmishʻênâh [supports, walking sticks] From the wilderness [the Israelites went on]midbâr [a desert, open field] to MattanahMattânâh [a place of gift, a stopping point]
| Greek | English | Parsing |
|---|---|---|
| בְּאֵ֞ר | a well | Noun common, feminine singular absolute |
| חֲפָר֣וּהָ | [which] they dug it | Verb qal perfect third person common plural, suffix |
| שָׂרִ֗ים | [the] leaders | Noun common, masculine plural absolute |
| כָּר֙וּהָ֙ | [which] they dug it | Verb qal perfect third person common plural, suffix |
| נְדִיבֵ֣י | [the] noble [people] of | Adj |
| הָעָ֔ם | the people | Particle, noun common masculine singular absolute |
| בִּמְחֹקֵ֖ק | with a ruler's staff | Preposition, verb piel participle (active) masculine singular |
| בְּמִשְׁעֲנֹתָ֑ם | with staffs their | Preposition, noun common feminine plural construct, suffix |
| וּמִמִּדְבָּ֖ר | and from [the] wilderness | Conjunction, preposition, noun common masculine singular absolute |
| מַתָּנָֽה׃ | Mattanah | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The princes dug the well; the nobles of the people hollowed it out with their scepters and with their staffs.” From the wilderness the Israelites went on to Mattanah, |
| KJV | The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattanah: |
| ASV | The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness they journeyed to Mattanah; |
| YLT | 'A well — digged it have princes, Prepared it have nobles of the people, With the lawgiver, with their staves.' And from the wilderness [they journeyed] to Mattanah, |
| WEB | the well, which the princes dug, which the nobles of the people dug, with the scepter, and with their poles.” From the wilderness they traveled to Mattanah; |
| BBE | The fountain made by the chiefs, made deep by the great ones of the people, with the law-givers' rod, and with their sticks. Then from the waste land they went on to Mattanah: |
Where they part company is חֲפָר֣וּהָ — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate phrases, detailing both the action taken and the subsequent journey.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשַׂר
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 — Numbers 21:18
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 Journey of the Israelitesgenerated
Numbers 21:18 describes the Israelites' journey through the wilderness, highlighting their need for water and the efforts of their leaders to provide for the community. This verse illustrates the cooperation of the princes and nobles in a practical task, reflecting their roles in guiding and supporting the people. The mention of Mattanah as a stopping point indicates the ongoing journey towards the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 17:7–9 | In the third year of his reign, Jehoshaphat sent his officials Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach in the cities of Judah, |
| 2 | Nehemiah 3:1–5 | At the Sheep Gate, Eliashib the high priest and his fellow priests began rebuilding. They dedicated it and installed its doors. After building as far as the Tower of the Hundred and the Tower of Hananel, they dedicated the wall. |
| 3 | 1 Timothy 6:17–18 | Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. |
| 4 | Deuteronomy 5:31 | But you stand here with Me, that I may speak to you all the commandments and statutes and ordinances you are to teach them to follow in the land that I am giving them to possess.” |
| 5 | Deuteronomy 33:4 | the law that Moses gave us, the possession of the assembly of Jacob. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — בְּאֵר, be.'Ergenerated
The Hebrew word בְּאֵר (be'er) refers to a well or pit, often created by digging. It can denote a spring as well, which is essential for a nomadic people like the Israelites. The parsing indicates that it is a feminine singular noun, emphasizing its importance as a water source.
This word appears frequently in the Bible, symbolizing not just a physical resource but also a place of sustenance and life. In this context, it emphasizes the necessity of water for the Israelites during their travels.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is חֲפָר֣וּ, they dug, which governs the subject שָׂרִ֗ים, the leaders, and is followed by the object הָ, it. The structure indicates a clear action taken by the leaders.
The additional phrases, such as בִּמְחֹקֵ֖ק and בְּמִשְׁעֲנֹתָ֑ם, provide context for how the well was hollowed out, adding detail to the main action of digging.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew בְּאֵר is translated as φρέαρ (phrear), which also means a well or spring. This choice emphasizes the source of water, aligning closely with the Hebrew meaning.
The verb חֲפָר֣וּ corresponds to αὐτὸ (auto), indicating a straightforward translation that maintains the action of digging.
In plain words — the whole versegenerated
Numbers 21:18 describes how the leaders of Israel dug a well while they were traveling through the wilderness. They used their scepters and staffs to hollow it out, showing their active role in providing for the people. The journey continues toward a place called Mattanah, which means 'gift.'
Frequently Asked Questionsgenerated
The well represents a vital resource for the Israelites as they journey through the wilderness, highlighting the importance of water for survival.
The nobles refer to the high-ranking leaders among the people of Israel, who played a role in supporting the community during their travels.
Mattanah is a stopping point for the Israelites, symbolizing a place of gift and provision during their journey to the Promised Land.
This verse shows the collaboration of the princes and nobles in a practical task, reflecting their responsibility to care for the needs of the people.
Reflection Questionsgenerated
- How can I recognize the ways leaders in my life provide for the needs of those they serve?
- What are some practical ways I can contribute to the well-being of my community?
- In what situations have I experienced the importance of support from others?
- How can I be a source of sustenance and support for those around me?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 21:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe princes digged the well,.... The princes and heads of the several tribes: the nobles of the people digged it; the seventy elders, according to the Targum of Jonathan: by the direction of the
Read John Gill on Numbers 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves.
Read Robert Jamieson on Numbers 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe princes digged; either by themselves, or by others whom they commanded to do it. By the direction of the lawgiver, or, with the lawgiver, i.e. Moses; they together with Moses, or they by Moses’ s direction and appointment, which is signified . Their staves are here mentioned, either, 1. As the ensigns of their authority, , by which they gave this command of digging. 2. As the instruments of their work; not that they, did formally and effectually dig the well or receptacle for the water, for which spades were more proper than staves, but that as Moses smote the rock with his rod, so they struck the earth with their staves, making only some small impression for form sake, or as a sign…
Read Matthew Poole on Numbers 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 21:18 The princes digged the well, the nobles of the people digged it, by [the direction of] the lawgiver, with their staves. And from the wilderness [they went] to Mattanah:Ver. 18. The princes digged the well.] Called therehence Beerelim, i.e., the well of the mighty ones. Nunquam vilior erat annona Romae, quam cum terram colerent iidem qui remp. regerent: quasi gauderet terra laureato vomere scilicet, et aratore triumphali. With their staves.] Those ensigns of their honour they made to be instruments of the common good. See the Epist. Dedicat. set before my notes upon John. Plin.
Read John Trapp on Numbers 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) By the direction of the lawgiver.—Better, with the ruler’s staff. The same word occurs in Genesis 49:10, where it stands in parallelism to “the sceptre.” (See Note in loc.) And from the wilderness they went to Mat-tanah.—The Targums interpret this and Numbers 21:19-20 of the well, And from the wilderness it was given to them for a gift, and from thence it was given to them in Mattanah, &c. The Targum of Onkelos is as follows: “And from the time that it was given to them, it descended with them to the rivers, &c.” The Targum of Palestine is—“And from the wilderness, &c.” (as above).
Read Charles John Ellicott on Numbers 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The princes digged the well - with their staves.] This is not easily understood. Who can suppose that the princes dug this well with their staves? And is there any other idea conveyed by our translation? The word חפרו chapharu, which is translated they digged, should be rendered they searched out, which is a frequent meaning of the root; and במשענתם bemishanotham, which we render with their staves, should be translated on their borders or confines, from the root שען shaan, to lie along. With these corrections the whole song may be read thus: - Spring up, O well! Answer ye to it. i.e. Repeat the other part of the song. The well, the princes searched it out. This is the answer. The…
Read AdamClarke on Numbers 21 →CambridgeThe Cambridge Bible for Schools and Colleges18. with the ruler’s wand, with their staves] These do not seem to be implements suitable for digging a well. But it is suggested by Budde that there is ‘an allusion to a custom by which when a well had been discovered it was lightly covered over, and then, on a subsequent occasion, solemnly opened with a symbolic action of the sceptre-like staves of the Sheikhs’; see Gray, Numb. p. 289, where parallels are cited for the practice of singing to a well. R.V. marg. ‘by order of the lawgiver’ retains the improbable interpretation of the A.V. [Note: .V. The Authorised Version.] The historical setting in which the song has been placed obscures its real nature. Popular snatches of song were sung…
Read Cambridge on Numbers 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Mattanah cannot be identified. Le Clerc suggests that it may be the same as the mysterious Vaheb, (Numbers 21:14, note,) since its meaning in Arabic is the same as that of Mattanah in Hebrew.
Read Daniel Denison Whedon on Numbers 21 →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
The princes dug the well; the nobles of the people hollowed it out with their scepters and with their staffs.” From the wilderness the Israelites went on to Mattanah,
the well, which the princes dug, which the nobles of the people dug, with the scepter, and with their poles.” From the wilderness they traveled to Mattanah;
The princes dug the well; the nobles of the people hollowed it out with their scepters and with their staffs.” From the wilderness the Israelites went on to Mattanah,
The well which the princes dug, which the leaders of the people opened with their scepters and their staffs.” And from the wilderness they traveled to Mattanah;
Tyndale line
The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattanah:
The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness they journeyed to Mattanah;
The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness they journeyed to Mattanah:
The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staffs. And from the wilderness they went to Mattanah:
The princes digged this well, the captaines of the people digged it, euen the lawe giuer, with their staues. And from the wildernesse they came to Mattanah,
Strictly literal
Well which princes digged, which the nobles of the people hollowed out at [the word of] the lawgiver, with their staves. And from the wilderness [they went] to Mattanah;
'A well — digged it have princes, Prepared it have nobles of the people, With the lawgiver, with their staves.' And from the wilderness [they journeyed] to Mattanah,
A well—princes have dug it, || Nobles of the people have prepared it, || With the lawgiver, with their staffs.” And from the wilderness [they journeyed] to Mattanah,
Well, which the princes have dug, which the nobles of the people have hollowed out with the sceptre, with their staves;— and from the wilderness to Mattanah;
about the well that our leaders dug, the well the nobles of the people dug, with the scepter and their staffs.” Then from the wilderness they traveled to Mattanah.
From the Latin
The well, which the princes dug, and the chiefs of the people prepared by the direction of the lawgiver, and with their staves. And they marched from the wilderness to Mathana.
Simplified
The tribal chiefs dug the well; yes the leaders of the people dug the well with their rods of authority and their walking sticks.” The Israelites left the desert and carried on to Mattanah.
The fountain made by the chiefs, made deep by the great ones of the people, with the law-givers' rod, and with their sticks. Then from the waste land they went on to Mattanah:
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 states that 'the princes dug the well; the nobles of the people hollowed it out with their scepters and with their staffs.' The Septuagint agrees with this verse in terms of word correspondence, matching all ten words, although it presents them in its own order. The Samaritan Pentateuch differs from the Masoretic Text by using the word 'כרואה' (dig) instead of 'כרוּהָ' (they dug), which indicates a variation in the verb form used. Overall, the Septuagint aligns closely with the Masoretic Text, while the Samaritan Pentateuch introduces a slight difference in wording.
בְּאֵ֞ר חֲפָר֣וּהָ שָׂרִ֗ים כָּר֙וּהָ֙ נְדִיבֵ֣י הָעָ֔ם בִּמְחֹקֵ֖ק בְּמִשְׁעֲנֹתָ֑ם וּמִמִּדְבָּ֖ר מַתָּנָֽה׃
10 of the 10 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.
באר חפרוה שׂרים כרואה נדיבי העם במחקק ובמשׁענתם ממדבר מתנה
1 word differs from the Masoretic Text: כרואה (dig)
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 Numbers 21:18
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.
בְּאֵר (be'er) refers to a well or pit, often created by digging. It can denote a spring as well. The term appears in Genesis 26:21 and is also used as a proper noun for a location in the desert, situated north of Eleutheropolis.
בְּאֵר n.f. Gn 26:21 well, pit
a well, often as made by digging
pit
as n.pr.loc.
a station of Isr. in desert
8 miles north of Eleutheropolis
base
H875 בְּאֵר well, pit
875 'er be-ayr'
from 874; a pit; especially a well:--pit, well.
see HEBREW for 0874
בְּאֵר (be.er) — well.
well, pit, spring
N-fs — Noun common · feminine singular absoluteHNcfsa
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
חָפַר (chaphar) is a Hebrew verb meaning to dig or search for. It is a primitive root that conveys the idea of prying into something, exploring, or delving deeper. The entries consistently highlight its use in contexts related to digging and searching.
חָפַר vb. dig, search for
base
H2658 חָפַר dig, search for
2658 chaphar khaw-far'
a primitive root; properly, to pry into; by implication, to
delve, to explore:--dig, paw, search out, seek.
חָפַר (cha.phar) — to search.
1) to dig, search for
1a) (Qal)
1a1) to dig
1a2) to search, search out, explore
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp3fs
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural absoluteHNcmpa
כוּר (khur) and כָּרָה (ka.rah) are Hebrew roots primarily meaning to dig or excavate. They can also imply figurative actions like plotting. The entries note that כוּר appears in Psalm 22:17, while כָּרָה can refer to digging graves or pits, with a figurative sense related to judgment.
[כוּר] vb. mng. dub., perh. bore, or dig, or hew—only Qal ψ 22:17
ref
כָּרָה vb. dig
Qal dig a grave; a well; a pit
Niph. until the pit be digged of the wicked, fig. of judgment.
base
H3738a כוּר mng. dub., perh. bore, or dig, or hew H3738b כָּרָה dig
3738 karah kaw-raw'
a primitive root; properly, to dig; figuratively, to plot;
generally, to bore or open:--dig, X make (a banquet), open.
כוּר (khur) — to dig.
1) to dig, excavate, dig through, cut
1a) (Qal) to dig
כָּרָה (ka.rah) — to pierce.
1) to pierce, excavate, dig through
1a) (Qal) to dig
1b) (Niphal) to be dug
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp3fs
נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.
נָדִיב adj. and n.m. inclined, generous, noble
incited, inclined, willing
noble, princely, in rank
noble in mind and character
base
H5081 נָדִיב inclined, generous, noble
5081 nadiyb naw-deeb'
from 5068; properly, voluntary, i.e. generous; hence,
magnanimous; as noun, a grandee (sometimes a tyrant):--free,
liberal (things), noble, prince, willing ((hearted)).
see HEBREW for 05068
נָדִיב (na.div) — noble: willing.
: willing
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Also means: na.div (נָדִיב ": noble" H5081H)
§ A man living at the time of United Monarchy, only mentioned at Sng.6.12
נָדִיב (na.div) — noble.
: noble
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Adj — AdjHAampc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חָקַק (chaqaq) is a Hebrew verb meaning to cut in, engrave, or inscribe. It encompasses the actions of marking out or tracing, particularly in the context of laws or decrees. The word can also imply a sense of authority, as in a lawgiver or commander. Notably, it is linked to the act of enacting laws, suggesting a foundational role in governance.
[חָקַק] vb. cut in, inscribe, decree
Qal
cut in
cut in or on, upon, engrave, inscribe
trace, mark out
of a law, engrave, inscribe
Po‛el inscribe (as a law), enact (poet.)
prescriber of laws, hence (as sovereign authority in a warlike clan) commander
commander’s staff
Pu. that which is decreed
Hoph. inscribed
base
H2710 [חָקַק] cut in, inscribe, decree .. cut in
. cut in or on, upon, engrave, inscribe
. trace, mark out
. of a law, engrave, inscribe
.inscribe (as a law), enact (poet.) . prescriber of laws, hence (as sovereign authority in a warlike clan) commander
. commander’s staff
. that which is decreed
. inscribed
2710 chaqaq khaw-kak'
a primitive root; properly, to hack, i.e. engrave (Judges
5:14, to be a scribe simply); by implication, to enact (laws
being cut in stone or metal tablets in primitive times) or
(gen.) prescribe:--appoint, decree, governor, grave, lawgiver,
note, pourtray, print, set.
חָקַק (cha.qaq) — to decree.
1) to cut out, decree, inscribe, set, engrave, portray, govern
1a) (Qal)
1a1) to cut in
1a2) to cut in or on, cut upon, engrave, inscribe
1a3) to trace, mark out
1a4) to engrave, inscribe (of a law)
1b) (Poel)
1b1) to inscribe, enact, decree
1b2) one who decrees, lawgiver (participle)
1c) (Pual) something decreed, the law (participle)
1d) (Hophal) to be inscribed
Prep | V-m — Preposition · verb piel participle (active) masculine singularHR/Vprmsa
staf: Many Hebrew terms are represented by this word. The "staves" of the ark translate the word badh, literally, "a part," hence, branch, bar, etc. (Ex 25:13,14,15,27,28, etc.). Other words, as matteh, maqqel, shebhet, used of the staff in the hand, the shepherd's staff, figuratively, "staff of bread" (matteh, Eze 4:16; 5:16; 14:13), as indispensable for support of life, are dealt with under ROD (which see). The New Testament word is rhabdos (Mt 10:10 parallel Lu 9:3; Heb 11:21).
See also SCEPTRE.
The Hebrew word מַשְׁעֵנָה (*mish'enah*) and its variant מִשְׁעֶ֫נֶת (*mish'enet*) both refer to concepts of support and sustenance. They can denote a walking-stick or staff, indicating both abstract and concrete forms of support. The entries highlight their feminine forms and suggest a broad application in various contexts.
מַשְׁעֵנָה n.f. id. [v.ex.ad], v. foregoing (m. et f. to exhause the category = support of every kind).
done
מִשְׁעֶ֫נֶת n.f. staff
base
H4938a מַשְׁעֵנָה n. f. id. [4937b], v. foregoing (m. et f. to exhause the category = support of every kind). H4938b מִשְׁעֶ֫נֶת n. f. staff
4938 mish`enah mish-ay-naw'
or mishteneth {mish-eh'-neth}; feminine of 4937; support
(abstractly), i.e. (figuratively) sustenance or (concretely) a
walking-stick:--staff.
see HEBREW for 04937
מִשְׁעֵנָה (mish.e.nah) — support.
support
מִשְׁעֶ֫נֶת (mish.e.net) — staff.
staff
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3mp
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
מַתָּנָה (Mattanah) refers to a location mentioned in the Old Testament, specifically a station of the Israelites during their wanderings, situated east of the Jordan River. The name is interpreted as 'gift of Jehovah.' It is linked to another term, H4979, but the entries do not provide further details on its significance.
מַתָּנָה n.pr.loc. a station of Isr. E. of Jordan
base
H4980 מַתָּנָה
4980 Mattanah mat-taw-naw'
the same as 4979; Mattanah, a place in the
Desert:--Mattanah.
see HEBREW for 04979
מַתָּנָה (mat.ta.nah) — Mattanah.
§ Mattanah = "gift of Jehovah"
a station of the Israelites in the latter part of their wanderings located east of the Jordan and probably to the southeast of the Dead Sea
N-proper — Noun properHNpl
mat'-a-na (mattanah; Codex Vaticanus, Manthanaein; Codex Alexandrinus, Manthanein): A station of the Israelites which seems to have lain between Beer and Nahaliel (Nu 21:18 f). The name means "gift," and might not inappropriately be applied to a well in the wilderness (Budde translates "Out of the desert a gift"; see The Expository Times, VI, 482). Some would therefore identify it with Beer. This is improbable. There is now no clue to the place, but it must have lain Southwest of the Dead Sea.
Mattanah
A gift, a station of the Israelites (Num. 21:18, 19) between the desert and the borders of Moab, in the Wady Waleh.
(gift of Jehovah), a station the latter part of the wandering of the Israelites. (Numbers 21:18,19) It was probably situated to the southeast of the Dead Sea.
→ A station of Israel Nu 21:18,19