Numbers 31:5 — Word Study
WLCוַיִּמָּֽסְרוּ֙ מֵאַלְפֵ֣י יִשְׂרָאֵ֔ל אֶ֖לֶף לַמַּטֶּ֑ה שְׁנֵים־ עָשָׂ֥ר אֶ֖לֶף חֲלוּצֵ֥י צָבָֽא׃
BSASo a thousand menʼeleph [one thousand, a large company] were recruitedmâçar▸ [delivered, set apart] from each tribemaṭṭeh [a group of people] of IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] twelveshᵉnayim [two times ten] thousandʼeleph [a large number, a multitude] armedchâlats [equipped, prepared] for wartsâbâʼ [battle, military campaign, a large group of people]
| Greek | English | Parsing |
|---|---|---|
| וַיִּמָּֽסְרוּ֙ | and they were selected | Verb, Niphal, sequential imperfect third person masculine plural |
| מֵאַלְפֵ֣י | from [the] thousands of | Preposition, noun common both plural construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| אֶ֖לֶף | one thousand | Adj |
| לַמַּטֶּ֑ה | to the tribe | Preposition, noun common masculine singular absolute |
| שְׁנֵים־ | two [plus] | Adj |
| עָשָׂ֥ר | ten | |
| אֶ֖לֶף | thousand | |
| חֲלוּצֵ֥י | armed [men] of | Verb, Qal, participle (passive) masculine plural common |
| צָבָֽא׃ | war | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So a thousand men were recruited from each tribe of Israel—twelve thousand armed for war. |
| KJV | So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war. |
| ASV | So there were delivered, out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war. |
| YLT | And there are given out of the thousands of Israel a thousand for a tribe, twelve thousand armed ones of the host; |
| WEB | So there were delivered, out of the thousands of Israel, a thousand from every tribe, twelve thousand armed for war. |
| BBE | So from the thousands of Israel a thousand were taken from every tribe, twelve thousand men armed for war. |
Where they part company is in the rendering of וַיִּמָּֽסְרוּ֙ — see How Translations Differ.
The structure is straightforward, with a main clause followed by phrases that provide additional detail about the source and total number of men.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָסַר
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 31:5
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 — Israel Prepares for Battlegenerated
Numbers 31:5 describes how Moses was instructed to recruit soldiers from each tribe of Israel in preparation for war against Midian. This command highlights the importance of organization and unity among the tribes as they faced their enemies. The context emphasizes the military readiness of the Israelites, showcasing their commitment to follow God's commands in battle.
Cross References
The Key Word — וַיִּמָּֽסְרוּ֙, vai.yi.ma.se.Rugenerated
The verb מָסַר (ma.sar) is a Niphal form meaning 'to commit' or 'to deliver.' It indicates a selection process where individuals are set apart for a specific purpose, in this case, military service. The parsing as a sequential imperfect third person masculine plural shows that this action was performed by a group, emphasizing collective participation.
This word is used in various contexts, often relating to entrusting or committing something to someone else. In this verse, it signifies the act of selecting and delivering men from the tribes of Israel for the purpose of war.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with all versions using 'recruited' for וַיִּמָּֽסְרוּ֙.
Sentence Structuregenerated
The finite verb וַיִּמָּֽסְרוּ֙ governs the sentence, indicating that the action of recruiting was done collectively. The structure includes a prepositional phrase indicating the source of the recruits, a noun phrase identifying the subject, and numeral phrases detailing the quantity of men.
The word order emphasizes the action of recruiting first, followed by the details of the tribes and the number of men, highlighting the organized effort of Israel in preparation for war.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּמָּֽסְרוּ֙ as ἐχηρίθμησαν, which conveys a similar sense of being counted or numbered. This choice reflects a focus on the organization and structure of the military force being assembled.
The Greek word carries an implication of careful selection and arrangement, aligning with the Hebrew meaning of setting apart individuals for a specific purpose.
In plain words — the whole versegenerated
Numbers 31:5 tells us that a thousand men were selected from each tribe of Israel, making a total of twelve thousand armed for battle. This shows how the Israelites organized themselves for military action against Midian, following God's command.
Frequently Asked Questionsgenerated
This recruitment was to prepare the Israelites for battle against Midian, ensuring that each tribe contributed to the military effort.
The number twelve thousand represents the total of one thousand men from each of the twelve tribes of Israel, emphasizing unity and collective strength.
Being 'armed for war' indicates that these men were equipped and prepared to engage in battle, reflecting their readiness to follow God's commands.
This verse is part of the narrative where God commands Israel to take action against their enemies, highlighting themes of obedience, preparation, and divine guidance in warfare.
Reflection Questionsgenerated
- What can we learn about the importance of preparation and organization from this verse?
- How does the concept of being set apart for a purpose apply to our lives today?
- In what ways can we support one another in our collective missions or goals?
- How does understanding the historical context of Israel's battles enhance our reading of this passage?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 31:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo they were delivered out of the thousands of Israel,....] Several thousands very probably offered themselves voluntarily to go to the war, or however were summoned together on this account, and out
Read John Gill on Numbers 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.
Read Robert Jamieson on Numbers 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA thousand of every tribe, to prevent emulations or divisions. God would send no more, though it is apparent that the Midianites were numerous and strong, because he would try and exercise their trust in him, and because he would hereby give them an earnest of their Canaanitish conquests.
Read Matthew Poole on Numbers 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 31:5 So there were delivered out of the thousands of Israel, a thousand of [every] tribe, twelve thousand armed for war.Ver. 5. Twelve thousand.] This was no great army, but they were Deo armati, with whom "there is no restraint to save by many or by few." How wondrously did God work by that handful of Hussites in Bohemia, when all Germany was up in arms against them by the Pope’ s instigation! And may it not be said of that small remnant, that now fighteth the Lord’ s battles in Ireland, "The Lord hath done great things for them, whereof we are glad?" Have they not been "helped with a little help indeed?" The more is our shame, that send them no more.
Read John Trapp on Numbers 31 →CambridgeThe Cambridge Bible for Schools and Colleges5. and there were delivered] The use of this verb εַ ?ιִ ?ξָּ ?ρְ ?ψεּ would, if the reading were certain, mark the chapter as a late composition. It occurs in Numbers 31:16 (see, however, note), but not elsewhere in the O.T., while it is frequent in post-Biblical Heb. and in Aramaic. But LXX. has καὶἐξηρίθμησαν, and perhaps the true reading is εַ ?ιִ ?ξָּ ?τְ ?ψεּ ‘and there were numbered.’
Read Cambridge on Numbers 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5-7. Twelve thousand — The conscription of so small a number against the hosts of Midian; the appointment, as commander, of Phinehas, who had recently so greatly signalized himself by his zeal
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
So a thousand men were recruited from each tribe of Israel—twelve thousand armed for war.
So there were delivered, out of the thousands of Israel, a thousand from every tribe, twelve thousand armed for war.
So a thousand men were recruited from each tribe of Israel—twelve thousand armed for war.
So a thousand from every tribe, twelve thousand armed for battle in all, were provided out of the thousands of Israel.
Tyndale line
So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.
So there were delivered, out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.
So there were delivered, out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.
So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.
So there were taken out of the thousands of Israel, twelue thousande prepared vnto warre, of euery tribe a thousand.
Strictly literal
And there were levied out of the thousands of Israel, a thousand by tribe, twelve thousand armed for war.
And there are given out of the thousands of Israel a thousand for a tribe, twelve thousand armed ones of the host;
And there are given out of the thousands of Israel one thousand for a tribe—twelve thousand armed ones [for] war;
And there were levied out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for the army.
So out of Israel's thousands of men, one thousand was provided from each tribe, twelve thousand men armed for war.
From the Latin
And they gave a thousand of every tribe, that is to say, twelve thousand men well appointed for battle.
Simplified
So one thousand men were chosen from each Israelite tribe, making twelve thousand troops ready for battle.
So from the thousands of Israel a thousand were taken from every tribe, twelve thousand men armed for war.
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 Samaritan Pentateuch, which agrees word for word with the Hebrew. The Septuagint matches closely in meaning, though its word order differs. The Dead Sea Scrolls show partial restoration, indicating some loss but aligning with the overall message of the verse.
וַיִּמָּֽסְרוּ֙ מֵאַלְפֵ֣י יִשְׂרָאֵ֔ל אֶ֖לֶף לַמַּטֶּ֑ה שְׁנֵים־ עָשָׂ֥ר אֶ֖לֶף חֲלוּצֵ֥י צָבָֽא׃
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.
וימסרו מאלפי ישׂראל אלף למטה שׁנים עשׂר אלף חלוצי צבא
Agrees with the Masoretic Text here, word for word.
[וימסרו] מאלפי ישראל [אלף] [למטי] [אלף] [למטי] [לכול] [מטות] [בני] [ישראל] [שנים] [עשר] [אלף] חלוצי צבא
2 words on the leather — 2 partly restored, 12 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Numbers 31:5
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.
מָסַר (macar) is a Hebrew verb meaning to commit or deliver. It can denote setting something apart or being delivered over, with usages in both the Qal and Niphal forms. The entries suggest it relates to actions of offering or assignment, particularly in contexts involving responsibility or betrayal.
[מָסַר] vb. si vera l. deliver up, offer
Qal offer (commit) a trespass against י׳
Niph. delivered over to, assigned to (of warriors)
base
H4560 מָסַר
4560 macar maw-sar'
a primitive root; to sunder, i.e. (transitively) set apart,
or (reflex.) apostatize:--commit, deliver.
מָסַר (ma.sar) — to commit.
1) to set apart, deliver up, offer
1a) (Qal) to set apart
1b) (Niphal) to be delivered over, be assigned to, be set apart
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Prep | Adj — Preposition · noun common both plural constructHR/Ncbpc
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
N-proper — 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.
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — AdjHAcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
מַטֶּה (mat-teh) refers to a staff, rod, or branch, and can also denote a tribe. It is derived from a root meaning to extend, and its uses include both literal and figurative meanings, such as a support or a means of correction. The lexicons consistently highlight its association with leadership and community.
מַטֶּה 251 n.m.
staff, rod, shaft
branch
tribe
base
H4294 מַטֶּה . staff, rod, shaft
. branch
. tribe
4294 matteh mat-teh'
or (feminine) mattah {mat-taw'}; from 5186; a branch (as
extending); figuratively, a tribe; also a rod, whether for
chastising (figuratively, correction), ruling (a sceptre),
throwing (a lance), or walking (a staff; figuratively, a
support of life, e.g. bread):--rod, staff, tribe.
see HEBREW for 05186
מַטֶּה (mat.teh) — tribe: rod.
: rod/staff
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe.
: tribe
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: arrow.
: arrow
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: stick.
: stick
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: supply.
: supply
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
trib (in the Old Testament always for matteh, 183 times, or shebhet, 145 times, also spelled shebhet; Aramaic shebhat (Ezr 6:17)): Both words mean "staff," and perhaps "company led by chief with staff" (OHL, 641) is the origin of the meaning "tribe." In the Apocrypha and New Testament always for phule, from phuo, "beget," with dodekaphulon, "twelve tribes," in Ac 26:7. Of the two Hebrew words, shebhet appears to be considerably the older, and is used in Ps 74:2; Jer 10:16; 51:19 of the whole people of Israel, and in Nu 4:18; Jud 20:12 (Revised Version margin);
Tribe
A collection of families descending from one ancestor. The “twelve tribes” of the Hebrews were the twelve collections of families which sprang from the sons of Jacob. In Matt. 24:30 the word has a wider significance. The tribes of Israel are referred to as types of the spiritual family of God (Rev. 7). (See ISRAEL, KINGDOM OF; JUDAH, KINGDOM OF.)
Jacob having twelve sons, who were heads of so many families, which together formed a great nation, each of these families was called a tribe. But this patriarch on his death-bed adopted Ephraim and Manasseh, the two sons of Joseph, and would have them also to constitute two tribes in Israel, Ge 48:5. Instead of twelve tribes, there were now thirteen, that of Joseph being two. However, in the distribution of lands by Joshua under the order of God, they reckoned but twelve tribes and made but twelve lots; of the tribe of Levi, being appointed to the sacred service, had no share in the distribution of the land, but received certain cities to dwell in, with the first-fruits, tithes, and oblations of the people. Each tribe had its own leaders and tribunals; and the whole twelve, in their early history, constituted a republic somewhat…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbda
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HAcbsa — HAcbsa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HAcbsa — HAcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine plural commonHVqsmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cs — Noun common · masculine singular absoluteHNcmsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;