Numbers 22:7 — Word Study
WLCוַיֵּ֨לְכ֜וּ זִקְנֵ֤י מוֹאָב֙ וְזִקְנֵ֣י מִדְיָ֔ן וּקְסָמִ֖ים בְּיָדָ֑ם וַיָּבֹ֙אוּ֙ אֶל־ בִּלְעָ֔ם וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק׃
BSAThe elderszâqên [responsible men, leaders] of MoabMôwʼâb [a land and descendants of Lot's son] and MidianMidyân [a son of Abraham, his country, and descendants] with the fees for divinationqeçem [rewards, payments, seeking guidance through witchcraft or fortune-telling] in handyâd They camebôwʼ▸ toʼêl BalaamBilʻâm [a prophet from Mesopotamia] and relayeddâbar▸ [spoke, communicated] to himʼêl the wordsdâbâr [messages, instructions] of BalakBâlâq [a king of Moab, meaning devourer]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֨לְכ֜וּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| זִקְנֵ֤י | [the] elders of | Adj |
| מוֹאָב֙ | Moab | Noun proper |
| וְזִקְנֵ֣י | and [the] elders of | Conjunction |
| מִדְיָ֔ן | Midian | Noun proper |
| וּקְסָמִ֖ים | and divinations | Conjunction, noun common masculine plural absolute |
| בְּיָדָ֑ם | [were] in hand their | Preposition, noun common both singular construct, suffix |
| וַיָּבֹ֙אוּ֙ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| אֶל־ | to | Preposition |
| בִּלְעָ֔ם | Balaam | Noun proper masculine |
| וַיְדַבְּר֥וּ | and they spoke | Verb, Piel, sequential imperfect third person masculine plural |
| אֵלָ֖יו | to him | Preposition, suffix |
| דִּבְרֵ֥י | [the] words of | Noun common, masculine plural construct |
| בָלָֽק׃ | Balak | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The elders of Moab and Midian departed with the fees for divination in hand. They came to Balaam and relayed to him the words of Balak. |
| KJV | And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak. |
| ASV | And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak. |
| YLT | And the elders of Moab and the elders of Midian go, and divinations in their hand, and they come in unto Balaam, and speak unto him the words of Balak, |
| WEB | The elders of Moab and the elders of Midian departed with the rewards of divination in their hand. They came to Balaam, and spoke to him the words of Balak. |
| BBE | So the responsible men of Moab and Midian went away, taking in their hands rewards for the prophet; and they came to Balaam and said to him what Balak had given them orders to say. |
Where they part company is זִקְנֵ֤י — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses, detailing the actions of the elders and their purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbהלך
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 22:7
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 Delegation to Balaamgenerated
Numbers 22:7 describes how the elders of Moab and Midian, concerned about the Israelites, sought the help of Balaam, a prophet known for his ability to bless or curse. They brought with them fees for divination, indicating the seriousness of their request. This episode highlights the intersection of faith and superstition in ancient Israel, as the leaders turned to a prophet for guidance instead of seeking God directly.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 9:7–8 | “If we do go,” Saul replied, “what can we give the man? For the bread in our packs is gone, and there is no gift to take to the man of God. What do we have?” |
| 2 | Isaiah 56:11 | Like ravenous dogs, they are never satisfied. They are shepherds with no discernment; they all turn to their own way, each one seeking his own gain: |
| 3 | Ezekiel 13:19 | You have profaned Me among My people for handfuls of barley and scraps of bread. By lying to My people who would listen, you have killed those who should not have died and spared those who should not have lived. |
| 4 | Micah 3:11 | Her leaders judge for a bribe, her priests teach for a price, and her prophets practice divination for money. Yet they lean upon the LORD, saying, “Is not the LORD among us? No disaster can come upon us.” |
| 5 | Romans 16:18 | For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — קֶ֫סֶם, qecemgenerated
The word קֶ֫סֶם (qecem) refers to divination, particularly through practices associated with witchcraft or fortune-telling. This term is often linked to the idea of seeking knowledge or guidance from supernatural sources, which was common in the ancient Near East.
In this verse, it indicates the payment the elders brought to Balaam, showing their reliance on his prophetic abilities. The use of this term underscores the cultural practices of the time, where divination was a recognized means of seeking divine insight.
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. The BSB uses divinations for קֶ֫סֶם, a term also rendered as witchcraft in the KJV and soothsaying in the WEB.
Where others part company with the BSB they part company over the rendering of זִקְנֵ֤י. The FBV opts for leaders, while the BBE uses responsible men.
Sentence Structuregenerated
The main verb is וַיֵּ֨לְכ֜וּ, and they went, governing the entire clause. The structure shows a sequence of actions: the elders gather, travel, and then arrive at Balaam.
The sentence has a straightforward flow, with the elders identified first, followed by their actions and the purpose of their visit. This order emphasizes their intent and the importance of the delegation.
Septuagint Backgroundgenerated
The Septuagint translates וַיֵּ֨לְכ֜וּ as ἐπορεύθη, which indicates a journey or movement, similar to the Hebrew meaning. This choice reflects a direct correspondence in action.
The term קֶ֫סֶם is rendered as καὶ, which does not convey the specific meaning of divination but rather connects the clauses. This may suggest a broader interpretation of the elders' actions.
In plain words — the whole versegenerated
Numbers 22:7 tells us that the elders of Moab and Midian went to Balaam with payment for divination. They wanted his help because they were worried about the Israelites. This shows how they sought guidance from a prophet instead of relying on God directly.
Frequently Asked Questionsgenerated
In this context, 'divination' refers to the practice of seeking guidance or knowledge through supernatural means, often associated with witchcraft.
The elders were leaders or responsible men from the nations of Moab and Midian, representing their people in seeking Balaam's counsel.
They sought Balaam because he was known as a prophet with the ability to bless or curse, and they needed guidance against the Israelites.
This passage illustrates that ancient peoples often turned to prophets or divination for guidance, reflecting their beliefs in the supernatural.
Reflection Questionsgenerated
- What are some ways I seek guidance in my own life, and how do I discern the source of that guidance?
- How can I better understand the cultural practices of the ancient Near East to gain insight into biblical narratives?
- In what situations might I rely on others for counsel, and how can I ensure that I seek wise and godly advice?
- What does this passage teach about the importance of leadership and representation in seeking help?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 22:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the elders of Moab, and the elders of Midian, departed,.... By which it appears that they were princes and nobles; for such the elders were, that were sent on this errand to Balaam; and that they
Read John Gill on Numbers 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
Read Robert Jamieson on Numbers 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith the rewards of divination, Heb. with divinations; by which he understands not the instruments of divination, which it was needless and absurd to bring to so eminent a diviner, who doubtless was thoroughly furnished for his own trade; but the rewards of it, as it is explained , and as in the Hebrew, , good tidings is put for the reward of good tidings. Nor is it probable they would go to, or could expect to prevail with such a person, especially being noted for his covetousness, as appears from the story, without that powerful engine.
Read Matthew Poole on Numbers 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 22:7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.Ver. 7. With the rewards of divination.] Which Jude calls the wages of wickedness. The Athenians complained, that Philip by his gold had corrupted the oracle of Apollo, which now did φιλιππιζειν.
Read John Trapp on Numbers 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) And the elders of Moab and the elders of Midian.—The close alliance which existed between the two nations appears throughout the whole of the narrative. The rewards of divination.—Literally, the divinations. Some think the meaning to be instruments of divination; but as besorah means not only tidings, but also the reward for tidings (2 Samuel 4:10), so kesamim may mean not only divinations, but also the rewards of divination.
Read Charles John Ellicott on Numbers 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The rewards of divination] Whoever went to consult a prophet took with him a present, as it was on such gratuitous offerings the prophets lived; but here more than a mere present is intended, perhaps every thing necessary to provide materials for the incantation. The drugs, c., used on such occasions were often very expensive. It appears that Balaam was very covetous, and that he loved the wages of unrighteousness, and probably lived by it see 2 Peter 2:15.
Read AdamClarke on Numbers 22 →CambridgeThe Cambridge Bible for Schools and Colleges2–19. Balak king of Moab being frightened by the near proximity of the Israelites sent for Balaam a famous soothsayer to curse them, offering him liberal payment. Balaam came but refused to utter any oracle but that which Jehovah revealed to him. Zippor] The word denotes ‘a little bird,’ the fem. of which is seen in Ẓ ?ippôrah, Moses’ wife. The name may point to early totemistic beliefs (see Frazer, Totemism2, W. R. Smith, Rel. Sem. 2 124 ff.). the Amorites] Og, the king of Bashan, is not mentioned; see on Numbers 21:33-35.
Read Cambridge on Numbers 22 →Albert Barnes1798–1870Barnes' Notes on the BibleRewards of divination - Rightly interpreted in 2 Peter 2:15 as “the wages of unrighteousness.”
Read Albert Barnes on Numbers 22 →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 elders of Moab and Midian departed with the fees for divination in hand. They came to Balaam and relayed to him the words of Balak.
The elders of Moab and the elders of Midian departed with the rewards of divination in their hand. They came to Balaam, and spoke to him the words of Balak.
The elders of Moab and Midian departed with the fees for divination in hand. They came to Balaam and relayed to him the words of Balak.
So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported to him the words of Balak.
Tyndale line
And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came to Balaam, and spoke to him the words of Balak.
And the Elders of Moab, and the Elders of Midian departed, hauing the reward of the soothsaying in their hande, and they came vnto Balaam, and tolde him the wordes of Balak.
Strictly literal
And the elders of Moab and the elders of Midian departed, having the rewards of divination in their hand. And they came to Balaam, and spoke to him the words of Balak.
And the elders of Moab and the elders of Midian go, and divinations in their hand, and they come in unto Balaam, and speak unto him the words of Balak,
And [the] elderly of Moab and [the] elderly of Midian go with divinations in their hand, and they come to Balaam and speak the words of Balak to him,
And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Bil'am, and spoke unto him the words of Balak.
So the elders of Moab and the elders of Midian left, taking payment for divination. They came to Balaam and spoke to him Balak's words.
From the Latin
And the ancients of Moab, and the elders of Madian, went with the price of divination in their hands. And when they were come to Balaam, and had told him all the words of Balac:
Simplified
The Moabite and Midianite leaders departed, taking payment for the fortune-telling with them. When they arrived they gave Balaam the message from Balak.
So the responsible men of Moab and Midian went away, taking in their hands rewards for the prophet; and they came to Balaam and said to him what Balak had given them orders to say.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches 13 of the 14 words in this verse. The Samaritan Pentateuch differs by one word, using קסמיהם instead of the MT’s קְסָמִ֖ים, indicating a plural form for divination.
The Dead Sea Scrolls show partial restoration, but the surviving words align closely with the Masoretic Text, confirming the overall consistency across these ancient witnesses.
וַיֵּ֨לְכ֜וּ זִקְנֵ֤י מוֹאָב֙ וְזִקְנֵ֣י מִדְיָ֔ן וּקְסָמִ֖ים בְּיָדָ֑ם וַיָּבֹ֙אוּ֙ אֶל־ בִּלְעָ֔ם וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק׃
13 of the 14 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.
וילכו זקני מואב וזקני מדין וקסמיהם בידם ויבאו אל בלעם וידברו אליו דברי בלק
1 word differs from the Masoretic Text: קסמיהם (divination)
[וילכו] [זקני] [מואב] [וזקני] [מדין] [וקסמי׳הם] [ביד׳ם] [ויבואו] אל בלעם [וידברו] [אלי׳ו] את דברי בלק
3 words on the leather — 2 partly restored, 10 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 Numbers 22:7
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
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…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
HC/Aampc — ConjunctionHC/Aampc
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…
מִדְיָן (Midyan) refers to the son of Abraham and Keturah, as well as the Arabian tribe and territory associated with him. This land is located north of the Arabian peninsula and is significant in the context of Moses' flight from Pharaoh. The term is linked to the concept of 'strife,' reflecting the historical and cultural connections of the Midianites.
מִדְיָן n.pr.m.
son of Abraham and Keturah
an Arabian tribe
the land of Midian; land on Ælanitic gulf
base
H4080 מִדְיָן . son of Abraham and Keturah
. an Arabian tribe
. the land of Midian; land on Ælanitic gulf
4080 Midyan mid-yawn'
the same as 4079; Midjan, a son of Abraham; also his country
and (collectively) his descendants:--Midian, Midianite.
see HEBREW for 04079
מִדְיָן (mid.yan) — Midian.
A man living at the time of the Patriarchs, first mentioned at Gen.25.2;
son of: Abraham (H0085) and Keturah (H6989);
half-brother of: Ishmael (H3458) and Isaac (H3327);
brother of: Zimran (H2175), Jokshan (H3370), Medan (H4091), Ishbak (H3435) and Shuah (H7744);
father of: Ephah (H5891), Epher (H6081), Hanoch (H2585I), Abida (H0028) and Eldaah (H0420)
§ Midian or Midianite = "strife"
1) son of Abraham by Keturah and progenitor of the tribe of Midianites or Arabians
2) the tribe descended from Midian
3) the territory of the tribe descended from Midian; located principally in the desert north of the Arabian peninsula; land to which Moses went when he fled from Pharaoh
מִדְיָן (mid.yan) — Midian.
§ Midian or Midianite = "strife"
the tribe descended from Midian
N-proper — Noun properHNpl
Midian
Strife, the fourth son of Abraham by Keturah, the father of the Midianites (Gen. 25:2; 1 Chr. 1:32).
(strife), a son of Abraham and Keturah, (Genesis 25:2; 1 Chronicles 1:32) progenitor of the Midianites, or Arabians dwelling principally in the desert north of the peninsula of Arabia. Southward they extended along the eastern shore of the Gulf of Eyleh (Sinus AElaniticus); and northward they stretched along the eastern frontier of Palestine. The "land of Midian," the place to which Moses fled after having killed the Egyptian, (Exodus 2:15,21) or the portion of it specially referred to, was probably the peninsula of Sinai. The influence of the Midianties on the Israelites was clearly most evil, and directly tended to lead them from the injunctions of Moses. The events at Shittim occasioned the injunction to vex Midian and smite…
The fourth son of Abraham and Keturah, Ge 25:2.
judgment; covering; habit
קֶ֫סֶם (qecem) refers to divination and witchcraft, often associated with false prophets and the practices of other nations. It can also imply a positive connotation, such as oracles from a king's lips. The word is derived from a root meaning 'lot' and encompasses various aspects of divination, including its fees.
קֶ֫סֶם n.[m.] divination
of the nations
of false prophet
in good sense
base
H7081 קֶ֫סֶם divination
7081 qecem keh'-sem
from 7080; a lot: also divination (including its fee),
oracle:--(reward of) divination, divine sentence, witchcraft.
see HEBREW for 07080
קֶ֫סֶם (qe.sem) — divination.
1) divination, witchcraft
1a) of the nations, Balaam
1b) of false prophets
1c) in a good sense (king's lips as oracles)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3mp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
בִּלְעָם (Bil`am) refers to both a Mesopotamian prophet known for his prophetic abilities and a town in Manasseh. The name is interpreted as meaning 'not of the people.' The entries indicate that it is derived from two Hebrew roots, but there is no significant disagreement among the lexicons regarding its meanings.
base
H1109a בִּלְעָם Balaam H1109b בִּלְעָם town in Manasseh
1109 Bil`am bil-awm'
probably from 1077 and 5971; not (of the) people, i.e.
foreigner; Bilam, a Mesopotamian prophet; also a place in
Palestine:--Balaam, Bileam.
see HEBREW for 01077
see HEBREW for 05971
בִּלְעָם (bil.am) — Balaam.
A man living at the time of Egypt and Wilderness, first mentioned at Num.22.5;
son of: Beor (H1160H)
Also named: Balaam (Βαλαάμ "Balaam" G0903)
§ Balaam = "not of the people"
the son of Beor, a man endowed with the gift of prophecy
בִּלְעָם (bil.am) — Bileam.
Balaam = "not of the people"
a town in Manasseh
Another name of yiv.le.am (יִבְלְעָם "Ibleam" H2991)
N-proper — Noun proper masculineHNpm
Balaam
Lord of the people; foreigner or glutton, as interpreted by others, the son of Beor, was a man of some rank among the Midianites (Num. 31:8; comp. 16). He resided at Pethor (Deut. 23:4), in Mesopotamia (Num. 23:7). It is evident that though dwelling among idolaters he had some knowledge of the true God; and was held in such reputation that it was supposed that he whom he blessed was blessed, and he whom he cursed was cursed. When the Israelites were encamped on the plains of Moab, on the east of Jordan, by Jericho, Balak sent for Balaam “from Aram, out of the mountains of the east,” to curse them; but by the remarkable interposition of God he was utterly unable to fulfil Balak’s wish, however desirous he was to do so. The…
(B.C. 1451), the son of beor, a man endowed with the gift of prophecy. (Numbers 22:5) He is mentioned in conjunction with the five kings of Midian, apparently as a person of the same rank. (Numbers 31:8) cf. Numb 31:16 He seems to have lived at Pethor, (23:4; Numbers 22:5) on the river Euphrates, in Mesopotamia. Such was his reputation that when the Israelites were encamped in the plains of Moab, Balak, the king of Moab, sent for Balaam to curse them. Balaam at first was prohibited by God from going. He was again sent for by the king and again refused, but was at length allowed to go. He yielded to the temptations of riches and honor which Balak set before him; but God’s anger was kindled at this manifestation of determined…
A celebrated diviner, of the city Pethor, on the Euphrates, Nu 22:5. Balak, king of Moab, having seen the multitudes of Israel, and fearing they would attack his country, sent for Balaam, who was famous for his supposed supernatural powers, to come and curse them. Balaam, though eager for gain, was led to ask counsel of God, who forbade his going. Balak afterwards sent other deputies, whom Balaam finally accompanied without the approval of God, who sent an angel to meet and warn him in the way. Here occurred the miracle of Balaam’s ass, Nu 22:22,35. But instead of cursing, he was constrained by the Spirit of God to bless the children of Israel. This he did a second and a third time, to the extreme mortification of Balak, who dismissed him in great anger. Balaam subsequently…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
spok (1Ki 7:33).
See SEA, THE MOLTEN.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בָּלָק (Balaq) refers to Balak, a Moabite king known for hiring Balaam to curse Israel. The name is derived from a root meaning 'waster' or 'devastator.' He is first mentioned in Numbers 22:2, and his lineage is noted as the son of Zippor.
בָּלָק n.pr.m. (devastator) king of Moab
base
H1111 בָּלָק
1111 Balaq baw-lawk'
from 1110; waster; Balak, a Moabitish king:--Balak.
see HEBREW for 01110
בָּלָק (ba.laq) — Balak.
A man of the Moabites living at the time of Egypt and Wilderness, first mentioned at Num.22.2;
son of: Zippor (H6834)
Also named: Balak (Βαλάκ "Balak" G0904)
§ Balak = "devastator"
a king of Moab who hired Balaam to curse Israel
N-proper — Noun proper masculineHNpm
Balak
Empty; spoiler, a son of Zippor, and king of the Moabites (Num. 22:2, 4). From fear of the Israelites, who were encamped near the confines of his territory, he applied to Balaam (q.v.) to curse them; but in vain (Josh. 24:9).
(spoiler), son of Zippor, king of the Moabites, who hired Balaam to curse the Israelites; but his designs were frustrated int he manner recorded in (Numbers 22:24) (B.C. 1451.)
King of Moab, when the Israelites were drawing near the promised land. He was filled with terror lest they should attack and destroy him, as they had Sihon and Og, and implored the soothsayer Balaam to come and curse them. His fears and his devices were both in vain, De 2:9. See BALAAM. He found he had nothing to fear from Israel if at peace with them, and nothing to hope if at war with them.