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Numbers 33:7 — Word Study

Depth

WLCוַיִּסְעוּ֙ מֵֽאֵתָ֔ם וַיָּ֙שָׁב֙ עַל־ פִּ֣י הַחִירֹ֔ת אֲשֶׁ֥ר עַל־ פְּנֵ֖י בַּ֣עַל צְפ֑וֹן וַֽיַּחֲנ֖וּ לִפְנֵ֥י מִגְדֹּֽל׃

BSAThey set outnâçaʻ [journeyed, departed] from EthamʼÊthâm [a stopping place for the Israelites during the Exodus] and turned backshûwb [returned, came back] toʻal Pi-hahirothPîy ha-Chîyrôth [the place where sedge grows] oppositeʻal [before, in front of] Baal-zephonBaʻal Tsᵉphôwn [a place in Egypt near the Red Sea] and they campedchânâh [pitched their tents, encamped] nearpânîym [before, in the presence of] MigdolMigdôwl [a fortified city, a tower]

Word
Listen & take awayNumbers 33
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 7 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (mig.Dol) — no per-word recordings of the Hebrew exist to link to.
Take it away
Numbers 33:7quick helps
In a sentenceThe Israelites journeyed from Etham, turned back to Pi-hahiroth, and camped near Migdol.
Who is speakingThe narrator recounts the movements of the Israelites during the Exodus.
Where we areThis verse describes a specific stage in the journey of the Israelites as they left Egypt.
The hard wordוַיִּסְעוּ֙
Take awayThe Israelites are actively moving and establishing their camps as they progress.
4 commentators on this verse Gill, Jamieson, AdamClarke, Whedon & more — read them › clause verbנָסַע The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 33:7

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 Journey of the Israelitesgenerated

6They set out from Succoth and camped at Etham, on the edge of the wilderness.
7They set out from Etham and turned back to Pi-hahiroth, opposite Baal-zephon, and they camped near Migdol.
8They set out from Pi-hahiroth and crossed through the sea, into the wilderness, and they journeyed three days into the Wilderness of Etham and camped at Marah.
9They set out from Marah and came to Elim, where there were twelve springs and seventy palm trees, and they camped there.

Numbers 33:7 describes the Israelites' journey as they left Etham and turned back towards Pi-hahiroth. This movement is part of their larger exodus from Egypt, highlighting the stages of their journey through the wilderness. The narrative provides insight into their travels and the significance of each location they encountered along the way, as they prepared to cross the Red Sea and continue their journey toward the Promised Land.


Cross References

ReferenceText (BSB)
1Numbers 33:8They set out from Pi-hahiroth and crossed through the sea, into the wilderness, and they journeyed three days into the Wilderness of Etham and camped at Marah.
2Exodus 14:2–9“Tell the Israelites to turn back and encamp before Pi-hahiroth, between Migdol and the sea. You are to encamp by the sea, directly opposite Baal-zephon.

The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to


The Key Word וַיִּסְעוּ֙, vai.yis.'Ugenerated

The verb נָסַע (naca`) means to set out or depart, particularly in the context of a journey. It indicates the act of leaving a place, which is central to the narrative of the Israelites' exodus from Egypt.

This verb is in the sequential imperfect form, indicating an ongoing action in the past. It emphasizes the continuous nature of their journey, as they moved from one location to another in their quest for freedom.


How Translations Differ — measured against the Berean Standard Biblegenerated

All translations agree that the Israelites set out from Etham and turned back to Pi-hahiroth.


Sentence Structuregenerated

The main verb of the verse is וַיִּסְעוּ֙, and they set out, which governs the entire sentence. Following this verb are additional clauses and phrases that describe their movements and locations.

The structure includes a series of prepositional phrases detailing the places involved in their journey, indicating the direction and location of their camp.


Septuagint Backgroundgenerated

The Septuagint translates וַיִּסְעוּ֙ as ἀπῆραν, which conveys the idea of departure. This choice reflects the ongoing journey of the Israelites as they move from one location to another.

The Greek term emphasizes the act of leaving, aligning closely with the Hebrew meaning of setting out on a journey.


In plain words — the whole versegenerated

Numbers 33:7 tells us that the Israelites set out from Etham, turned back to Pi-hahiroth, and camped near Migdol. This verse highlights their journey during the Exodus, marking important locations along the way as they moved toward the Red Sea.


Frequently Asked Questionsgenerated

What does it mean that they set out from Etham?

Setting out from Etham indicates the beginning of a new stage in the Israelites' journey as they continued their exodus from Egypt.

Why did they turn back to Pi-hahiroth?

Turning back to Pi-hahiroth was a strategic move in their journey, possibly to prepare for crossing the Red Sea.

What is the significance of Migdol?

Migdol is mentioned as a fortified city, indicating its importance as a location during the Israelites' travels.

How does this verse connect to the larger narrative of the Exodus?

This verse is part of the broader narrative of the Israelites' journey from slavery in Egypt to freedom, highlighting key locations and events along the way.


Reflection Questionsgenerated

  1. What can we learn from the Israelites' journey about perseverance in difficult circumstances?
  2. How can understanding the significance of places like Etham and Pi-hahiroth deepen our appreciation of the Exodus story?
  3. In what ways can we apply the concept of setting out on a journey in our own lives?
  4. What does this passage teach us about the importance of community during times of transition?

The early church on this verse — how the Fathers read it

Early Church Fathers, such as Origen of Alexandria, comment on this verse to illustrate the spiritual journey of the soul, using the locations mentioned to symbolize stages of growth.

Origen of AlexandriaHOMILIES ON Numbers 27:9 c. 185–253
Iroth [Pi-hahiroth] means “villages.” For the soul has not yet come to the city, nor is what is perfect already held, but first and for the moment some small places are taken. For progress consists in coming to great things from small ones.
Early Church Fathers on Numbers 33 →
Origen of AlexandriaHOMILIES ON Numbers 27:9 c. 185–253
Iroth is situated opposite Beelsephon [Baal-zephon] and opposite Magdalum. Beelsephon means “the ascent of the watchtower or citadel.” So the soul ascends from small things to great and is not yet placed in that watchtower but opposite the…
Early Church Fathers on Numbers 33 →
Origen of AlexandriaHOMILIES ON Numbers 27:9 c. 185–253
This camp or stage is opposite Magdalum [Migdol] but not yet in Magdalum itself. For Magdalum means “grandeur.” Thus, since it has in view both the ascent of watching and the grandeur of things to come, the soul, as we have said,
Early Church Fathers on Numbers 33 →

Commentators on this verse — 4 expositors, verse by verse

Each of these wrote on Numbers 33:7 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And they removed from Etham, and turned again to Pihahiroth,.... Which was sixteen miles from Etham.

Read John Gill on Numbers 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And they removed from Etham, and turned again unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol. Pi-hahiroth ... Baal-zephon ... Migdol - (see the notes at Exodus 14:1-4).

Read Robert Jamieson on Numbers 33 →
AdamClarkeAdam Clarke's Commentary on the Bible

STAT. III. Verse 7. PI-HAHIROTH] See on Exodus 14:1; Exodus 14:2. Baal-zephon Calmet supposes to be the Clysma of the Greeks, and the Kolzum of the Arabians.

Read AdamClarke on Numbers 33 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

7. Pi-hahiroth,… Baal-zephon:… Migdol — See Introduction to Exodus xiv, and note on Numbers 33:2-3 of the same chapter.

Read Daniel Denison Whedon on Numbers 33 →

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

BSBBerean Standard Bible2020

They set out from Etham and turned back to Pi-hahiroth, opposite Baal-zephon, and they camped near Migdol.

WEBWorld English Bible2000

They traveled from Etham, and turned back to Pihahiroth, which is before Baal Zephon, and they encamped before Migdol.

MSBMajority Standard Bible2022

They set out from Etham and turned back to Pi-hahiroth, opposite Baal-zephon, and they camped near Migdol.

NETBNew English Translation2006

They traveled from Etham, and turned again to Pi-hahiroth, which is before Baal-Zephon; and they camped before Migdal.

Tyndale line

KJVKing James Version1611

And they removed from Etham, and turned again unto Pi-hahiroth, which is before Baal-zephon: and they pitched before Migdol.

ASVAmerican Standard Version1901

And they journeyed from Etham, and turned back unto Pi-hahiroth, which is before Baal-zephon: and they encamped before Migdol.

RVARevised Version, American1894

And they journeyed from Etham, and turned back unto Pi-hahiroth, which is before Baal-zephon: and they pitched before Migdol.

NWBWebster's Bible1833

And they removed from Etham, and turned again to Pi-hahiroth, which is before Baal-zephon: and they encamped before Migdol.

GNVGeneva Bible1599

And they remoued from Etham, and turned againe vnto Pi-hahiroth, which is before Baal-zephon, and pitched before Migdol.

Strictly literal

DBYDarby Translation1890

And they removed from Etham, and turned back to Pi-hahiroth, which is opposite Baal-Zephon, and encamped before Migdol.

YLTYoung's Literal Translation1862

and they journey from Etham, and turn back on Pi-Hahiroth, which [is] on the front of Baal-Zephon, and they encamp before Migdol.

LSVLiteral Standard Version2020

And they journey from Etham and turn back over Pi-Hahiroth, which [is] on the front of Ba‘al-Zephon, and they encamp before Migdol.

ILTInterlinear Literal Translation2000

And they removed from Etham, and returned unto Pi-hachiroth, which is before Ba'al-zephon; and they encamped before Migdol.

ULBUnlocked Literal Bible2017

They set out from Etham and turned back to Pi Hahiroth, which is opposite Baal Zephon, where they camped opposite Migdol.

From the Latin

DRADouay-Rheims (Challoner)1899

Departing from thence they came over against Phihahiroth, which looketh towards Beelsephon, and they camped before Magdalum.

Simplified

FBVFree Bible Version2020

They moved on from Etham, turning back towards Pi-hahiroth, opposite Baal-zephon, and set up camp near Migdol.

BBEBible in Basic English1949

And from Etham, turning back to Pi-hahiroth which is before Baal-zephon, they put up their tents before Migdol.

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.

וַandclauseverbיִּסְעוּ֙they.set.outprepositional phrase · prepositionalמֵֽfromאֵתָ֔םEthamוַandclauseverbיָּ֨שָׁב֙he.turned.backprepositional phrase · prepositionalעַלtonoun phraserelpאֲשֶׁ֥רwhichclauseprepositional phrase · predicateעַל[is].onnoun phraseפְּנֵ֖יthe.faceוַֽandclauseverbיַּחֲנ֖וּthey.encampedprepositional phrase · prepositionalלִbeforenoun phraseפְנֵ֥ימִגְדֹּֽלMigdol

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 7 of the 14 words. The Samaritan Pentateuch differs in two words, indicating variations in the narrative. The Dead Sea Scrolls show partial restoration but align closely with the Masoretic Text.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיִּסְעוּ֙ מֵֽאֵתָ֔ם וַיָּ֙שָׁב֙ עַל־ פִּ֣י הַחִירֹ֔ת אֲשֶׁ֥ר עַל־ פְּנֵ֖י בַּ֣עַל צְפ֑וֹן וַֽיַּחֲנ֖וּ לִפְנֵ֥י מִגְדֹּֽל׃

Septuagintthe Greek the translators chose, word by word
וַיִּסְעוּ֙ἀπῆρανמֵֽאֵתָ֔םβουθανוַיָּ֙שָׁב֙παρενέβαλονעַל־ἐπὶאֲשֶׁ֥רκαὶעַל־παρενέβαλονפְּנֵ֖יἀπέναντι

7 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

ויסעו מאתם וישׁבו על פי החירת אשׁר לפני בעל צפון ויחנו לפני מגדול

2 words differ from the Masoretic Text: ישׁבו (return), גדול (great)

Dead Sea Scrolls — 4Q23a copy a thousand years older than the Leningrad Codex

[ויסעו] [מאתם] [וישב] [על] [פי] [החירת] [אשר] על פני [בעל] צפון ויחנו [לפני] [מגדל]

2 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.

Numbers 33:7נָסַעand they seand they set ouנָסַעאֵתָםfrom Ethamfrom Ethamאֵתָםשׁוּבand he turnand he turned bשׁוּבעַלtotoעַלפִּיPi-Pi-פִּיפִּיhahirothhahirothפִּיאֲשֶׁרwhichwhichאֲשֶׁרעַל[is] on[is] onעַלפָּנֶה[the] face [the] face ofפָּנֶהבַ֫עַלBaal-Baal-בַ֫עַלבַ֫עַלZephonZephonבַ֫עַלחָנָהand they enand they encampחָנָהפָּנֶהbeforebeforeפָּנֶהמִגְדּוֹלMigdolMigdolמִגְדּוֹלפֶּהliplipפֶּהפָּנָהCorner (GaCorner (Gate)פָּנָהבַּ֫עַלBaalBaalבַּ֫עַלעַלheightheightעַלחָנַןbe gracioube graciousחָנַןכִּפֶּרto atoneto atoneכִּפֶּרכִּסֵּאthronethroneכִּסֵּאבַ֫עַלnear Red Snear Red Sea inבַ֫עַלסָתַרto hideto hideסָתַרנוּסto fleeto fleeנוּספִּיPi-hahirotPi-hahirothפִּיבְּנֵי(Beeroth) (Beeroth) Bene-בְּנֵידֶּ֫גֶלstandardstandardדֶּ֫גֶלסֻכּוֹתSuccothSuccothסֻכּוֹתחָנָהto campto campחָנָהשְׁבִיתcaptivitycaptivityשְׁבִיתחָרוֹןburning anburning angerחָרוֹןצָוָהto commandto commandצָוָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Numbers 33:7

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.

and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
וַיִּסְעוּ֙vai.yis.'U and they set out H5265 Verb · Qal · sequential imperfect third person masculine plural
146× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means to set out or start a journey, like the Israelites departing from Egypt, or to remove something, as in pulling up tent pins.
Amplified meaning
journeyed, departed
Tyndale gloss
to set out
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָסַע 147 vb. pull out or up, set out, journey

Qal 137

pull out or up

hence (from pulling up tent-pegs),

set out

depart

journey, march (by stages)

of wind

Niph. be pulled up, removed

Hiph.

cause to set out, lead out

remove

base

Brown-Driver-Briggs glosses

H5265 נָסַע pull out or up, set out, journey .. pull out or up

. hence (from pulling up tent-pegs), . set out

. depart

. journey, march (by stages)

. of wind

. be pulled up, removed

. . cause to set out, lead out

. remove

Strong's Hebrew Dictionary

5265 naca` naw-sah'

a primitive root; properly, to pull up, especially the

tent-pins, i.e. start on a journey:--cause to blow, bring,

get, (make to) go (away, forth, forward, onward, out), (take)

journey, march, remove, set aside (forward), X still, be on

his (go their) way.

Translators Brief Hebrew Lexicon

נָסַע (na.sa) — to set out.

1) to pull out, pull up, set out, journey, remove, set forward, depart

1a) (Qal)

1a1) to pull out or up

1a2) to set out, depart

1a3) to journey, march

1a4) to set forth (of wind)

1b) (Niphal) to be pulled up, be removed, be plucked up

1c) (Hiphil)

1c1) to cause to set out, lead out, cause to spring up

1c2) to remove, quarry

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine plural
Hc/Vqw3mp
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
מֵֽאֵתָ֔םme.'e.Tam from Etham H864 Preposition · noun proper
4× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Etham was a stopping place for the Israelites during the Exodus from Egypt. It is mentioned in Exodus and Numbers as a location where the people camped before continuing their journey. This place is significant in the history of the Israelites.
Amplified meaning
a stopping place for the Israelites during the Exodus
Tyndale gloss
Etham
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵתָם (Etham) is a proper noun referring to a location in Egypt, possibly derived from the Egyptian word for 'Chetem.' It is noted as a stopping place for the Israelites during the Exodus, situated at the edge of the desert. The entries suggest a connection to both geography and the historical context of the Exodus.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵתָם n.pr.loc. (perh. = Egypt. Chetem) in Egypt, place on edge of desert

base

Brown-Driver-Briggs glosses

H864 אֵתָם (perh. = Egypt. Chetem) in Egypt, place on edge of desert

Strong's Hebrew Dictionary

864 'Etham ay-thawm'

of Egyptian derivation; Etham, a place in the

Desert:--Etham.

Translators Brief Hebrew Lexicon

אֵתָם (e.tam) — Etham.

§ Etham = "with them: their plowshare"

a stopping place for Israel during the Exodus

Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

e'-tham ('etham; Othom, Ex 13:20; Bouthan, Nu 33:6,7; in 33:8 the Septuagint has a different reading, "in their wilderness" showing another pointing for the word):

The name used to be explained as the Coptic Atium, "border of the Sea" (Gesenius, Lexicon, under the word) which would agree with the Hebrew (Nu 33:8) where the "wilderness of Etham" is noticed instead of that of Shur (Ex 15:22) East of the Red Sea (see SHUR). At Etham (Ex 13:20), the Hebrews camped in the "edge," or at "the end," of the desert West of the sea that they were to cross (see EXODUS). This camp was probably near the North end of the Bitter Lakes…

Easton's Bible Dictionary

Etham

Perhaps another name for Khetam, or “fortress,” on the Shur or great wall of Egypt, which extended from the Mediterranean to the Gulf of Suez. Here the Israelites made their third encampment (Ex. 13:20; Num. 33:6). The camp was probably a little to the west of the modern town of Ismailia. Here the Israelites were commanded to change their route (Ex. 14:2), and “turn” towards the south, and encamp before Pi-hahiroth. (See EXODUS; PITHOM.)

Smith's Bible Dictionary

(bounded by the sea), one of the early resting-places of the Israelites when they quitted Egypt; described as "in the edge of the wilderness." (Exodus 13:20; Numbers 33:6,7) Etham may be placed where the cultivable land ceases, near the Seba Biar or Seven Wells, about three miles from the western side of the ancient head of the gulf.

American Tract Society Bible Dictionary

A station of the Israelites soon after leaving Egypt, Ex 13:20; Nu 33:6. It lay near the head of the west gulf of the Red Sea, and the wilderness east of it was often called by the same name.

The company it keepswords that stand beside it more often than chance
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
וַיָּ֙שָׁב֙vai.Ya.shov and he turned back H7725 Verb · Qal · sequential imperfect third person masculine singular
1,057× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Amplified meaning
returned, came back
Tyndale gloss
to return: return
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׁוּב 1056 vb. turn back, return

Qal 683;—turn back, return:

turn back

return, come or go back

esp. return unto

of dying

of revival from death

fig. of human relations:

return to leader, king

= change so as to appoach (in purpose, desire)

turn, i.e. resort to

return to a physical condition

abs. = change course of action

fig., specif. of spiritual relations:

turn back from God = apostatize

of י׳, turn away

turn back to God (= seek penitently)

abs. repent

turn back from evil

of י׳

of י׳, return (to shew favour)

of inanimate things (sts. personified, or treated as things of life):

denoting repetition, etc.

trans.

Pō‛l.

bring back

fig. restore, refresh

restore, repair

lead away (enticingly)

shew turning = apostatize

Hiph. 353 cause to return, bring back

bring back into bondage

put back

= draw back

= give back, restore

= relinguish

= give in payment, requital

bring one back (from dead)

bring back heart

= refresh

Read the full entry →
Brown-Driver-Briggs glosses

H7725 שׁוּב turn back, return .—turn back, return: . turn back

. return, come or go back

. esp. return unto

. . of dying

. of revival from death

. fig. of human relations: . return to leader, king

. = change so as to appoach (in purpose, desire)

. turn, i.e. resort to

. return to a physical condition

. abs. = change course of action

. fig., specif. of spiritual relations: . turn back from God = apostatize

. of י׳, turn away

. turn back to God (= seek penitently)

. abs. repent

. turn back from evil

. of י׳

. of י׳, return (to shew favour)

. of inanimate things (sts. personified, or treated as things of life):

. denoting repetition, etc.

. trans.

. . bring back

. . fig. restore, refresh

. restore, repair

. lead away (enticingly)

. shew turning = apostatize

. cause to return, bring back . . bring back into bondage

. put back

. = draw back

. = give back, restore

. = relinguish

. = give in payment, requital

Read the full entry →
Strong's Hebrew Dictionary

7725 shuwb shoob

a primitive root; to turn back (hence, away) transitively or

intransitively, literally or figuratively (not necessarily

with the idea of return to the starting point); generally to

retreat; often adverbial, again:--((break, build, circumcise,

dig, do anything, do evil, feed, lay down, lie down, lodge,

make, rejoice, send, take, weep)) X again, (cause to) answer

(+ again), X in any case (wise), X at all, averse, bring

(again, back, home again), call (to mind), carry again (back),

cease, X certainly, come again (back), X consider, +

continually, convert, deliver (again), + deny, draw back,

fetch home again, X fro, get (oneself) (back) again, X give

(again), go again (back, home), (go) out, hinder, let, (see)

more, X needs, be past, X pay, pervert, pull in again, put

(again, up again), recall, recompense, recover, refresh,

relieve, render (again), requite, rescue, restore, retrieve,

Read the full entry →
Translators Brief Hebrew Lexicon

שׁוּב (shuv) — to return: return.

: return

1) to return, turn back

1a) (Qal)

1a1) to turn back, return

1a1a) to turn back

1a1b) to return, come or go back

1a1c) to return unto, go back, come back

1a1d) of dying

1a1e) of human relations (fig)

1a1f) of spiritual relations (fig)

1a1f1) to turn back (from God), apostatise

1a1f2) to turn away (of God)

1a1f3) to turn back (to God), repent

1a1f4) turn back (from evil)

1a1g) of inanimate things

1a1h) in repetition

1b) (Polel)

1b1) to bring back

1b2) to restore, refresh, repair (fig)

1b3) to lead away (enticingly)

1b4) to show turning, apostatise

1c) (Pual) restored (participle)

1d) (Hiphil) to cause to return, bring back

1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment

1d2) to bring back, refresh, restore

1d3) to bring back, report to, answer

1d4) to bring back, make requital, pay (as recompense)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
עַל־'al- to H5921 Preposition
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
The company it keepswords that stand beside it more often than chance
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
פִּ֣יpi Pi- H6367 Noun proper
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Pi-hahiroth is a place in Egypt where the Israelites camped before crossing the Red Sea. It means the place where sedge grows.
Amplified meaning
the place where sedge grows
Tyndale gloss
Pi-hahiroth
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פִּי הַחִירֹת (Pi ha-Chiyroth) refers to a location on the eastern border of Egypt, though its exact site is unknown. The name is derived from the words for 'mouth' and 'gorges,' suggesting a geographical feature. It is noted as the third encampment of the Israelites after leaving Goshen and is mentioned in Numbers 14:19.

Brown-Driver-Briggs Hebrew Lexicon (full)

פִּי הַחִירֹת n.pr.loc. on E. border of Egypt. Site unknown.

base

Brown-Driver-Briggs glosses

H6367 פִּי הַחִירֹת on E. border of Egypt. Site unknown.

Strong's Hebrew Dictionary

6367 Pi ha-Chiyroth pee hah-khee-roth'

from 6310 and the feminine plural of a noun (from the same

root as 2356), with the article interpolated; mouth of the

gorges; Pi-ha-Chiroth, a place in Egypt: --Pi-hahiroth. (In

Numbers 14:19 without Pi-.)

see HEBREW for 06310

see HEBREW for 02356

Translators Brief Hebrew Lexicon

פִּי הַחִירֹת (pi ha.chi.rot) — Pi-hahiroth.

§ Pi-hahiroth = "place where sedge grows"

the 3rd encampment of the Israelites after leaving Goshen in Egypt and the last one before crossing the Red Sea

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
הַחִירֹ֔תha.chi.Rot hahiroth H6367 Noun proper
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Pi-hahiroth is a place in Egypt where the Israelites camped before crossing the Red Sea. It means the place where sedge grows.
Tyndale gloss
Pi-hahiroth
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פִּי הַחִירֹת (Pi ha-Chiyroth) refers to a location on the eastern border of Egypt, though its exact site is unknown. The name is derived from the words for 'mouth' and 'gorges,' suggesting a geographical feature. It is noted as the third encampment of the Israelites after leaving Goshen and is mentioned in Numbers 14:19.

Brown-Driver-Briggs Hebrew Lexicon (full)

פִּי הַחִירֹת n.pr.loc. on E. border of Egypt. Site unknown.

base

Brown-Driver-Briggs glosses

H6367 פִּי הַחִירֹת on E. border of Egypt. Site unknown.

Strong's Hebrew Dictionary

6367 Pi ha-Chiyroth pee hah-khee-roth'

from 6310 and the feminine plural of a noun (from the same

root as 2356), with the article interpolated; mouth of the

gorges; Pi-ha-Chiroth, a place in Egypt: --Pi-hahiroth. (In

Numbers 14:19 without Pi-.)

see HEBREW for 06310

see HEBREW for 02356

Translators Brief Hebrew Lexicon

פִּי הַחִירֹת (pi ha.chi.rot) — Pi-hahiroth.

§ Pi-hahiroth = "place where sedge grows"

the 3rd encampment of the Israelites after leaving Goshen in Egypt and the last one before crossing the Red Sea

Morphologythe parsing behind the code
Berean parsing
HNpl — Noun proper
HNpl
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
אֲשֶׁ֥ר'a.Sher which H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

base

בַאֲשֶׁר

in (that) which

adv. in (the place) where

conj. in that, inasmuch as

on account of whom?

base

מֵאֲשֶׁר

from (or than) that which

adv. from (the place) where

conj. from (the fact) that …, since

base

כַּאֲשֶׁר conj. according as, as, when

according to that which, according as, as

with a causal force, in so far as, since

with a temporal force, when

base

Brown-Driver-Briggs glosses

H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which

. adv. in (the place) where

. conj. in that, inasmuch as

. on account of whom?

H834c מֵאֲשֶׁר . from (or than) that which

. adv. from (the place) where

. conj. from (the fact) that …, since

H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as

. with a causal force, in so far as, since

. with a temporal force, when

Strong's Hebrew Dictionary

834 'aher ash-er'

a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction)

when, where, how, because, in order that, etc.:--X after, X

alike, as (soon as), because, X every, for, + forasmuch, +

from whence, + how(-soever), X if, (so) that ((thing) which,

wherein), X though, + until, + whatsoever, when, where

(+ -as, -in, -of, -on, -soever, -with), which, whilst, +

whither(- soever), who(-m, -soever, -se). As it is

indeclinable, it is often accompanied by the personal pronoun

expletively, used to show the connection.

Translators Brief Hebrew Lexicon

אֲשֶׁר (a.sher) — which.

A: 1) (relative part.)

1a) which, who

1b) that which

2) (conj)

2a) that (in obj clause)

2b) when

2c) since

2d) as

2e) conditional if

B: Beth+ 1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

C: Mem+ 1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

D: Kaph+

1) (conj.), according as, as, when

1a) according to that which, according as, as

1b) with a causal force: in so far as, since

1c) with a temporal force: when

בַאֲשֶׁר (ba.a.sher) — in which.

1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

מֵאֲשֶׁר (me.a.sher) — whence.

1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

כַּאֲשֶׁר (ka.a.sher) — as which.

conj

1) according as, as, when

1a) according to that which, according as, as

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTr — Particle
HTr
The company it keepswords that stand beside it more often than chance
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
עַל־'al- [is] on H5921 Preposition
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Amplified meaning
before, in front of
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
Bible dictionarieson the English sense
Easton's Bible Dictionary

On

Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…

Smith's Bible Dictionary

(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…

American Tract Society Bible Dictionary

See HELIOPOLIS.

Hitchcock's Bible Names Dictionary

pain; force; iniquity

The company it keepswords that stand beside it more often than chance
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
פְּנֵ֖יpe.Nei [the] face of H6440 Noun common · masculine plural construct
2,127× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.
Amplified meaning
before, in the presence of
Tyndale gloss
face
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces

face, faces

presence, person

technically, see one's face, i.e. appear before one, in one's presence

face of seraphim

face of animals

face (= surface) of ground

as adv.loc. before

for other phrases

with prepositions

base

Brown-Driver-Briggs glosses

H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces

. . presence, person

. technically, see one's face, i.e. appear before one, in one's presence

. face of seraphim

. face of animals

. face (= surface) of ground

. as adv. loc. before

. for other phrases

. with prepositions

Strong's Hebrew Dictionary

6440 paniym paw-neem'

plural (but always as singular) of an unused noun (paneh

{paw-neh'}; from 6437); the face (as the part that turns);

used in a great variety of applications (literally and

figuratively); also (with prepositional prefix) as a

preposition (before, etc.):--+ accept, a-(be- )fore(-time),

against, anger, X as (long as), at, + battle, + because (of),

+ beseech, countenance, edge, + employ, endure, + enquire,

face, favour, fear of, for, forefront(-part), form(-er

time, -ward), from, front, heaviness, X him(-self), +

honourable, + impudent, + in, it, look(-eth) (- s), X me, +

meet, X more than, mouth, of, off, (of) old (time), X on,

open, + out of, over against, the partial, person, + please,

presence, propect, was purposed, by reason of, + regard, right

forth, + serve, X shewbread, sight, state, straight, + street,

X thee, X them(-selves), through (+ - out), till, time(-s)

Read the full entry →
Translators Brief Hebrew Lexicon

פָּנֶה (pa.neh) — face: before.

: before/to/front

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of

פָּנֶה (pa.neh) — face.

: face

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-cp — Noun common · masculine plural construct
HNcmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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 company it keepswords that stand beside it more often than chance
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
בַּ֣עַלBa.'al Baal- H1189 Noun proper
6× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Amplified meaning
a place in Egypt near the Red Sea
Hebrew lexiconskeyed to Strong's numbers
Brown-Driver-Briggs Hebrew Lexicon (full)

בַ֫עַל צְפוֹן n.pr.loc. near Red Sea in Egypt

base

Brown-Driver-Briggs glosses

H1189 בַ֫עַל צְפוֹן near Red Sea in Egypt

Strong's Hebrew Dictionary

1189 Ba`al Tsphown bah'-al tsef-one'

from 1168 and 6828 (in the sense of cold) (according to

others an Egyptian form of Typhon, the destroyer); Baal of

winter; Baal-Tsephon, a place in Eqypt:--Baal-zephon.

see HEBREW for 01168

see HEBREW for 06828

Translators Brief Hebrew Lexicon

בַּ֫עַל צְפוֹן (ba.al tse.phon) — Baal-zephon.

§ Baal Tsphon or Baal-zephon = "lord of the north"

a place in Egypt near the Red Sea where Pharaoh and his army were destroyed during the Exodus

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
Easton's Bible Dictionary

Baal

Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (

geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (

Lord,

1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,

Hitchcock's Bible Names Dictionary

master; lord

and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
צְפ֑וֹןtze.Fon Zephon H1189 Noun proper
6× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
Hebrew lexiconskeyed to Strong's numbers
Brown-Driver-Briggs Hebrew Lexicon (full)

בַ֫עַל צְפוֹן n.pr.loc. near Red Sea in Egypt

base

Brown-Driver-Briggs glosses

H1189 בַ֫עַל צְפוֹן near Red Sea in Egypt

Strong's Hebrew Dictionary

1189 Ba`al Tsphown bah'-al tsef-one'

from 1168 and 6828 (in the sense of cold) (according to

others an Egyptian form of Typhon, the destroyer); Baal of

winter; Baal-Tsephon, a place in Eqypt:--Baal-zephon.

see HEBREW for 01168

see HEBREW for 06828

Translators Brief Hebrew Lexicon

בַּ֫עַל צְפוֹן (ba.al tse.phon) — Baal-zephon.

§ Baal Tsphon or Baal-zephon = "lord of the north"

a place in Egypt near the Red Sea where Pharaoh and his army were destroyed during the Exodus

Morphologythe parsing behind the code
Berean parsing
HNpl — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ze'-fon.

See ZIPHION.

Smith's Bible Dictionary

(watch), the son of Gad, (Numbers 26:15) and ancestor of the family of the Zephonites. Called ZIPHION In (Genesis 46:16) (B.C. 1706.)

Nave's Topical Bible

→ Son of Gad Nu 26:15

and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
וַֽיַּחֲנ֖וּvai.ya.cha.Nu and they encamped H2583 Verb · Qal · sequential imperfect third person masculine plural
143× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew verb means to set up camp or pitch a tent, like when the Israelites encamped in the wilderness. It can also mean to lay siege against a city.
Amplified meaning
pitched their tents, encamped
Tyndale gloss
to camp
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָנָה 143 vb. decline, bend down, encamp

Qal

decline, of day drawing to its close

encamp (prop. verge toward, incline to, settle at, of goal of day’s march)

base

Brown-Driver-Briggs glosses

H2583 חָנָה decline, bend down, encamp

Strong's Hebrew Dictionary

2583 chanah khaw-naw'

a primitive root (compare 2603); properly, to incline; by

implication, to decline (of the slanting rays of evening);

specifically, to pitch a tent; gen. to encamp (for abode or

siege):--abide (in tents), camp, dwell, encamp, grow to an

end, lie, pitch (tent), rest in tent.

see HEBREW for 02603

Translators Brief Hebrew Lexicon

חָנָה (cha.nah) — to camp.

1) to decline, incline, encamp, bend down, lay siege against

1a) (Qal)

1a1) to decline

1a2) to encamp

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine plural
Hc/Vqw3mp
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
לִפְנֵ֥יlif.Nei before H6440 Preposition · noun common masculine plural construct
2,127× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.
Tyndale gloss
face
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces

face, faces

presence, person

technically, see one's face, i.e. appear before one, in one's presence

face of seraphim

face of animals

face (= surface) of ground

as adv.loc. before

for other phrases

with prepositions

base

Brown-Driver-Briggs glosses

H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces

. . presence, person

. technically, see one's face, i.e. appear before one, in one's presence

. face of seraphim

. face of animals

. face (= surface) of ground

. as adv. loc. before

. for other phrases

. with prepositions

Strong's Hebrew Dictionary

6440 paniym paw-neem'

plural (but always as singular) of an unused noun (paneh

{paw-neh'}; from 6437); the face (as the part that turns);

used in a great variety of applications (literally and

figuratively); also (with prepositional prefix) as a

preposition (before, etc.):--+ accept, a-(be- )fore(-time),

against, anger, X as (long as), at, + battle, + because (of),

+ beseech, countenance, edge, + employ, endure, + enquire,

face, favour, fear of, for, forefront(-part), form(-er

time, -ward), from, front, heaviness, X him(-self), +

honourable, + impudent, + in, it, look(-eth) (- s), X me, +

meet, X more than, mouth, of, off, (of) old (time), X on,

open, + out of, over against, the partial, person, + please,

presence, propect, was purposed, by reason of, + regard, right

forth, + serve, X shewbread, sight, state, straight, + street,

X thee, X them(-selves), through (+ - out), till, time(-s)

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Translators Brief Hebrew Lexicon

פָּנֶה (pa.neh) — face: before.

: before/to/front

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of

פָּנֶה (pa.neh) — face.

: face

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HR/Ncmpc — Preposition · noun common masculine plural construct
HR/Ncmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).

The company it keepswords that stand beside it more often than chance
and they set out from Etham and he turned back to Pi- hahiroth which [is] on [the] face of Baal- Zephon and they encamped before Migdol
מִגְדֹּֽל׃mig.Dol Migdol H4024 Noun proper
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Migdol means tower, referring to a fortified city in Egypt. It appears as a place name in the Bible. The city was likely a strategic border location.
Amplified meaning
a fortified city, a tower
Tyndale gloss
tower
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מִגְדּוֹל (mig-dol) means 'tower' and can also refer to a fortified city located on the northeastern border of Egypt. The term appears in various contexts, including a specific mention in 2 Samuel 22:51. The word is likely of Egyptian origin, reflecting its geographical significance.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִגְדּוֹל n.m. tower, 2 S 22:51 Qr

ref

מִגְדֹּל n.pr. fortified city on the NE. border of Egypt

base

Brown-Driver-Briggs glosses

H4024a מִגְדּוֹל tower H4024b מִגְדֹּל fortified city on the NE. border of Egypt

Strong's Hebrew Dictionary

4024 Migdowl mig-dole'

or Migdol {mig-dole'}; probably of Egyptian origin; Migdol, a

place in Egypt:--Migdol, tower.

Translators Brief Hebrew Lexicon

מִגְדּוֹל (mig.dol) — tower.

tower

מִגְדֹּל (mig.dol) — Migdol.

§ Migdol = "tower"

a fortified city on the Egyptian border

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

mig'-dol, mig'-dol (mighdol; Magdolon): This name ("the tower") is applied to two places on the east frontier of Egypt.

1. Exodus 14:2; Numbers 33:7:

In Ex 14:2; Nu 33:7, the Hebrew camp, on the march from Etham after they had "turned" (apparently to the South), is defined as `facing Pi-hahiroth, between Migdol and the sea, over against Baal-zephon.' It is thus to be sought (see EXODUS) West of the Bitter Lakes, and may have been a watchtower on the spur of Jebel 'Ataqah. Israel was supposed to be "entangled in the land," and shut in in the "wilderness," between this range and the Bitter Lakes, then forming the head of the Red Sea. The exact site is unknown. In about 385 AD…

Easton's Bible Dictionary

Migdol

Tower. (1.) A strongly-fortified place 12 miles from Pelusium, in the north of Egypt (Jer. 44:1; 46:14). This word is rendered “tower” in Ezek. 29:10, but the margin correctly retains the name Migdol, “from Migdol to Syene;” i.e., from Migdol in the north to Syene in the south, in other words, the whole of Egypt.

(2.) A place mentioned in the passage of the Red Sea (Ex. 14:2; Num. 33:7, 8). It is probably to be identified with Bir Suweis, about 2 miles from Suez.

Smith's Bible Dictionary

(tower), the name of one of two places on the eastern frontier of Egypt. A Migdol is mentioned int he account of the exodus, (Exodus 14:2; Numbers 33:7,8) near the head of the Red Sea. A Migdol is spoken of by Jeremiah and Ezekiel. The latter prophet mentions it as a boundary-town, evidently on the eastern border. (Ezekiel 29:10; 30:6) In the prophecy of Jeremiah the Jews in Egypt are spoken of as dwelling at Migdol. (Jeremiah 44:1) It seems plain, from its being spoken of with Memphis, and from Jews dwelling there, that this Midgol was an important town.

American Tract Society Bible Dictionary

A tower, a frontier town in Northern Egypt towards the Red Sea, Jer 44:1; 46:14; Eze 29:10; 30:6. The Hebrews, on leaving Egypt, encamped between it and the sea, Ex 14:2; Nu 33:7.

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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