Numbers 31:2 — Word Study
WLCנְקֹ֗ם נִקְמַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל מֵאֵ֖ת הַמִּדְיָנִ֑ים אַחַ֖ר תֵּאָסֵ֥ף אֶל־ עַמֶּֽיךָ׃
BSATake vengeancenâqam [exact punishment, revenge, to avenge or punish] onʼêth the MidianitesMidyânîy [the tribe of Midian, known for strife] for the Israelitesbên [descendants of Jacob, God's chosen people] After thatʼachar [subsequently, afterwards] you will be gatheredʼâçaph▸ [to gather, bring together] toʼêl your peopleʻam [your nation, family]
| Greek | English | Parsing |
|---|---|---|
| נְקֹ֗ם | avenge | Verb, Qal, imperative second person masculine singular |
| נִקְמַת֙ | [the] vengeance of | Noun common, feminine singular construct |
| בְּנֵ֣י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| מֵאֵ֖ת | from with | Preposition, preposition |
| הַמִּדְיָנִ֑ים | the Midianites | Particle, noun gentilic masculine plural absolute |
| אַחַ֖ר | after | Prep |
| תֵּאָסֵ֥ף | you will be gathered | Verb, Niphal, imperfect second person masculine singular |
| אֶל־ | to | Preposition |
| עַמֶּֽיךָ׃ | people your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Take vengeance on the Midianites for the Israelites. After that, you will be gathered to your people.” |
| KJV | Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people. |
| ASV | Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people. |
| YLT | 'Execute the vengeance of the sons of Israel against the Midianites — afterwards thou art gathered unto thy people.' |
| WEB | “Avenge the children of Israel on the Midianites. Afterward you shall be gathered to your people.” |
| BBE | Give the Midianites punishment for the wrong they did to the children of Israel: and after that you will go to rest with your people. |
Where they part company is נְקֹ֗ם — see How Translations Differ.
The main command is followed by a promise, emphasizing the structure of divine instruction followed by assurance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָקַם
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 31:2
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 — God's Command to Mosesgenerated
Numbers 31:2 records God's command to Moses to take vengeance on the Midianites for the Israelites. This command comes after a period of conflict, highlighting the seriousness of the Midianite threat to Israel. Following this directive, God assures Moses that he will be gathered to his people, indicating the end of his earthly mission and a return to his ancestors, which reflects the covenantal relationship God maintains with His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 31:3 | So Moses told the people, “Arm some of your men for war, that they may go against the Midianites and execute the LORD’s vengeance on them. |
| 2 | Numbers 25:17–18 | “Attack the Midianites and strike them dead. |
| 3 | Deuteronomy 32:35 | Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.” |
| 4 | Judges 16:24–28 | And when the people saw him, they praised their god, saying: “Our god has delivered into our hands our enemy who destroyed our land and multiplied our dead.” |
| 5 | Psalm 94:1–3 | O LORD, God of vengeance, O God of vengeance, shine forth. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — נְקֹ֗ם, ne.Komgenerated
The verb נָקַם (naqam) means to avenge or take vengeance. It is often used in contexts where divine justice is enacted, as seen in various passages throughout the Old Testament. The parsing as a Qal imperative indicates a direct command to Moses, emphasizing the urgency and importance of this action.
This verb encompasses a range of meanings, including avenging oneself and executing punishment. The usage here aligns with the broader biblical theme of God defending His people against their enemies, reinforcing the concept of divine retribution.
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 sentence is structured around the finite verb נְקֹ֗ם, take vengeance, which governs the object נִקְמַת֙, the vengeance of, and is followed by a prepositional phrase indicating the target of the vengeance, הַמִּדְיָנִ֑ים, the Midianites. The sentence concludes with a second clause starting with אַחַ֖ר, after, leading to the promise of being gathered.
The structure highlights the imperative nature of God's command, with the main action of vengeance clearly emphasized at the start, followed by the assurance of Moses' future gathering, which serves as a comforting conclusion to the command.
Septuagint Backgroundgenerated
The Septuagint translates נְקֹ֗ם as ἐκδίκει, which means to exact justice or take vengeance. This choice reflects a similar emphasis on divine retribution as found in the Hebrew, though it may carry a slightly broader connotation of justice beyond mere personal vengeance.
The term used in the LXX aligns with the understanding of God's authority to enact vengeance, reinforcing the concept that this command is not merely personal but divinely sanctioned.
In plain words — the whole versegenerated
Numbers 31:2 tells us that God commanded Moses to take vengeance on the Midianites for the Israelites. This command emphasizes God's justice against those who oppose His people. After fulfilling this task, Moses is assured that he will be gathered to his people, indicating a return to his ancestors.
Frequently Asked Questionsgenerated
God is instructing Moses to execute justice against the Midianites for their actions against the Israelites, reflecting the seriousness of their threat.
This promise signifies the end of Moses' earthly mission and his return to his ancestors, affirming the continuity of God's covenant with His people.
The Midianites represent a significant threat to Israel, known for their strife and conflict, making God's command for vengeance a matter of national security for the Israelites.
This verse illustrates God's commitment to avenging His people and ensuring justice is served against those who oppose His covenant community.
Reflection Questionsgenerated
- In what ways can I recognize and respond to injustices in my own life, as God commands vengeance here?
- How does understanding God's justice influence my view of conflicts in the world today?
- What does it mean for me to be gathered to my people in my faith community?
- How can I ensure that I stand for justice and righteousness in my interactions with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 31:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAvenge the children of Israel of the Midianites,.... For the injury they had done them, by sending their daughters among them, who enticed them to commit uncleanness with them, and then drew them
Read John Gill on Numbers 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD spake unto Moses, saying, The Lord spake unto Moses, saying, Avenge ... of the Midianites - a semi-nomadic people, descended from Abraham and Keturah, occupying a tract of country east
Read Robert Jamieson on Numbers 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf the Midianites, for their malicious designs and practices against Israel, both by hiring Balaam to curse them, and by sending their women to enslave them. The Moabites also were guilty, but God out of his own good pleasure, and in kindness to Lot, was pleased to spare them, the rather, because the measure of their iniquity was not yet full.
Read Matthew Poole on Numbers 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 31:2 Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people.Ver. 2. Avenge the children of Israel.] This is called the vengeance of Jehovah. The righteous Judge will not fail to avenge our unrighteous vexations, if we "commit ourselves to him in well doing."
Read John Trapp on Numbers 31 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Gathered unto thy people.] Where? Not in the grave surely. Moses was gathered with none of them, his burial-place no man ever knew. "But being gathered unto one's people means dying." It does imply dying, but it does not mean this only. The truth is, God considers all those who are dead to men in a state of conscious existence in another world. Therefore he calls himself the God of Abraham, and of Isaac, and of Jacob; now God is not the God of the dead, but of the living; because all LIVE to HIM, whether dead to men or not. Moses therefore was to be gathered to his people-to enter into that republic of Israel which, having died in the faith, fear, and love of God, were now living…
Read AdamClarke on Numbers 31 →
CambridgeThe Cambridge Bible for Schools and Colleges2. This command is anticipated by an editor in Numbers 25:16 ff. See note there.
Read Cambridge on Numbers 31 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe Midianites - The Moabites are not included. It would thus seem that it was the Midianites, and they only, who deliberately set themselves to work the corruption of Israel.
Read Albert Barnes on Numbers 31 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleMIDIAN AND BALAAM SLAIN, Numbers 31:1-12. 2. Avenge the children of Israel — This is stronger than an ordinary declaration of war. It is the execution of the righteous sentence of Jehovah.
Read Daniel Denison Whedon on Numbers 31 →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
“Take vengeance on the Midianites for the Israelites. After that, you will be gathered to your people.”
“Avenge the children of Israel on the Midianites. Afterward you shall be gathered to your people.”
“Take vengeance on the Midianites for the Israelites. After that, you will be gathered to your people.”
“Exact vengeance for the Israelites on the Midianites – after that you will be gathered to your people.”
Tyndale line
Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people.
Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people.
Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people.
Avenge the children of Israel of the Midianites: afterward shalt thou be gathered to thy people.
Reuenge the children of Israel of the Midianites, and afterwarde shalt thou be gathered vnto thy people.
Strictly literal
Avenge the children of Israel upon the Midianites; afterwards shalt thou be gathered unto thy peoples.
'Execute the vengeance of the sons of Israel against the Midianites — afterwards thou art gathered unto thy people.'
“Execute the vengeance of the sons of Israel against the Midianites—afterward you are gathered to your people.”
Execute the vengeance of the children of Israel on the Midianites, after which thou shalt be gathered unto thy people.
“Take vengeance on the Midianites for what they did to the Israelites. After doing that, you will die and be gathered to your people.”
From the Latin
Revenge first the children of Israel on the Madianites, and so thou shalt be gathered to thy people.
Simplified
“Punish the Midianites because of what they did to the Israelites. After that you will join your forefathers in death.”
Give the Midianites punishment for the wrong they did to the children of Israel: and after that you will go to rest with your people.
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 in nine out of ten words, maintaining the essence of the command. The Samaritan Pentateuch differs slightly with two words: it adds the conjunction ו (and) and uses עמך (your people) instead of the Masoretic עַמֶּֽיךָ (your people). The Dead Sea Scrolls show significant restoration, with parts of the text supplied by an editor, but align with the Masoretic Text in meaning.
נְקֹ֗ם נִקְמַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל מֵאֵ֖ת הַמִּדְיָנִ֑ים אַחַ֖ר תֵּאָסֵ֥ף אֶל־ עַמֶּֽיךָ׃
9 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.
נקם נקמת בני ישׂראל מאת המדינים ואחר תאסף אל עמך
2 words differ from the Masoretic Text: ו (and), עמך (people)
[נקום] את נקמת בני ישראל [מאת] [המדיניים] [ואחר] [תאסף] [אל] [עמ׳כה]
3 words on the leather — 1 partly restored, 7 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 31:2
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.
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
נְקָמָה (nqamah) refers to vengeance or avengement, stemming from the related word נָקָם (naqam). It encompasses the act of seeking revenge, whether by God, Israel, or their enemies. The term appears in contexts involving divine or national retribution.
נְקָמָה n.f. vengeance
base
H5360 נְקָמָה
5360 nqamah nek-aw-maw'
feminine of 5359; avengement, whether the act of the
passion:--+ avenge, revenge(-ing), vengeance.
see HEBREW for 05359
נְקָמָה (ne.qa.mah) — vengeance.
1) vengeance
1a) vengeance (by God, by Israel, by enemies of Israel)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Prep — Preposition · prepositionHR/R
מִדְיָנִי (Midianite) refers to someone from Midian, derived from the root word for Midian itself. The term encompasses both a member of the tribe and an inhabitant of the land. It is noted in various lexicons as a patronymical or patrial form, linking it to the broader context of Midianites in the Old Testament.
מִדְיָנִי adj.gent. Midianite
base
H4084 מִדְיָנִי Midianite
4084 Midyaniy mid-yaw-nee'
patronymical or patrial from 4080; a Midjanite or descend.
(native) of Midjan:--Midianite. Compare 4092.
see HEBREW for 04080
see HEBREW for 04092
מִדְיָנִי (mid.ya.ni) — Midianite.
Someone from Midian
Group of mid.yan (מִדְיָן "Midian" H4080H)
§ Midianite, of Midian "strife"
a member of the tribe of Midian
2) an inhabitant of the land of Midian
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
Descendants of Midian, a nomade race in Arabia, numerous, and rich in flocks, herds, and camels, Isa 60:6. The original and appropriate district of the Midianites seems to have been on the east side of the Elantic branch of the Red Sea, where the Arabian geographers place the city Midian, Ac 7:29. But they appear to have spread themselves northward, probably along the desert east of Mount Seir, to the vicinity of the Moabites; and on the other side, also, they covered a territory extending to the neighborhood of Mount Sinai. See Ex 3:1 18:1 Nu 22:25,31 Jud 6:1-8:35. In Ge…
→ Descendants of Midian, son of Abraham by Keturah Ge 25:1,2,4; 1Ch 1:32,33
→ Called ISHMAELITES Ge 37:25,28; Jud 8:24
→ Were merchantmen Ge 37:28
→ Buy Joseph and sell him to Potiphar Ge 37:28,36
→ Defeated by the Israelites under Phineas
→ Five of their kings killed
→ The women taken captive
→ Cities burned;
→ And rich spoil taken Nu 31
→ Defeated by Gideon Jud 6; 7; 8
→ Owned multitudes of camels, and dromedaries, and large quantities of gold Isa 60:6
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmsa
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
V-Niphal-Imperf-2ms — Verb · Niphal · imperfect second person masculine singularHVNi2ms
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
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
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
