Psalms 48:4 — Word Study
WLCכִּֽי־ הִנֵּ֣ה הַ֭מְּלָכִים נֽוֹעֲד֑וּ עָבְר֥וּ יַחְדָּֽו׃
BSAGodʼĕlôhîym citadelʼarmôwn to knowyâdaʻ high refugemisgâb
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הִנֵּ֣ה | there! | Particle |
| הַ֭מְּלָכִים | the kings | Particle, noun common masculine plural absolute |
| נֽוֹעֲד֑וּ | they assembled | Verb, Niphal, perfect third person common plural |
| עָבְר֥וּ | they passed on | Verb, Qal, perfect third person common plural |
| יַחְדָּֽו׃ | together | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For behold, the kings assembled; they all advanced together. |
| KJV | For, lo, the kings were assembled, they passed by together. |
| ASV | For, lo, the kings assembled themselves, They passed by together. |
| YLT | For, lo, the kings met, they passed by together, |
| WEB | For, behold, the kings assembled themselves, they passed by together. |
| BBE | For see! the kings came together by agreement, they were joined together. |
Where they part company is נֽוֹעֲד֑וּ — see How Translations Differ.
The verse consists of a main clause followed by a subordinate action, illustrating the kings' gathering and their subsequent movement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדַע
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 — Psalms 48:4
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 Glory of Ziongenerated
Psalm 48:4 is part of a psalm that celebrates the strength and beauty of Zion, emphasizing God's protective presence. The psalmist describes how kings have gathered, likely to confront or challenge the city, but their unity suggests a formidable force. This moment reflects the broader theme of divine protection against adversaries, as seen in the verses surrounding it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 83:2–8 | See how Your enemies rage, how Your foes have reared their heads. |
| 2 | 2 Samuel 10:6–14 | When the Ammonites realized that they had become a stench to David, they hired twenty thousand Aramean foot soldiers from Beth-rehob and Zoba, as well as a thousand men from the king of Maacah and twelve thousand men from Tob. |
| 3 | Isaiah 7:1 | Now in the days that Ahaz son of Jotham, the son of Uzziah, was king of Judah, Rezin king of Aram marched up to wage war against Jerusalem. He was accompanied by Pekah son of Remaliah the king of Israel, but he could not overpower the city. |
| 4 | Isaiah 8:8–10 | It will pour into Judah, swirling and sweeping over it, reaching up to the neck; its spreading streams will cover your entire land, O Immanuel! |
| 5 | Isaiah 10:8 | “Are not all my commanders kings?” he says. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נֽוֹעֲד֑וּ, no.'a.Dugenerated
The verb נֽוֹעֲד֑וּ (no'adu) is a perfect form in the Niphal stem, indicating a completed action where the subject is acted upon. It means 'they assembled' or 'they gathered,' emphasizing the intentionality of the kings coming together for a purpose.
This gathering is not merely coincidental; it suggests a strategic alliance among the kings, highlighting their collective power and intent. The Niphal form often indicates a passive or reflexive action, reinforcing that they were drawn together, possibly by a shared goal or threat.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of a main clause with two verbs: נֽוֹעֲד֑וּ (they assembled) and עָבְר֥וּ (they passed on), which are coordinated actions of the subject, הַ֭מְּלָכִים (the kings). This structure indicates the simultaneous actions of gathering and advancing.
The adverb יַחְדָּֽו (together) modifies the verb עָבְר֥וּ, emphasizing that the kings moved forward in unity. The Hebrew word order places the subject before the verbs, highlighting the kings' role in the actions described.
Septuagint Backgroundgenerated
The Septuagint translates נֽוֹעֲד֑וּ with the Greek word γινώσκεται (ginōsketai), which means 'to be known' or 'to be recognized.' This choice suggests an interpretation that emphasizes the visibility or notoriety of the kings' gathering rather than merely their assembly.
This translation choice may reflect a broader understanding of the kings' intentions, indicating that their gathering was not only for action but also for recognition of their collective power.
In plain words — the whole versegenerated
Psalm 48:4 describes how kings gathered together and moved forward as one. This shows their unity and intent, likely against the backdrop of a threat to Zion. The verse emphasizes the power of collective action among rulers.
Frequently Asked Questionsgenerated
The assembly of kings signifies a united front, possibly to confront a common enemy or to discuss matters of significance, reflecting their collective power.
Unity among the kings highlights the strength of their alliance, suggesting that together they pose a formidable challenge, especially in the context of their approach to Zion.
The kings' actions can teach about the importance of collaboration and unity in facing challenges, as well as the significance of shared purpose.
The gathering of kings is set against the backdrop of God's protective presence over Zion, indicating that despite human alliances, divine protection remains paramount.
Reflection Questionsgenerated
- In what ways have I seen unity among leaders or groups in my own life?
- How can I apply the concept of collective action in my community?
- What challenges do I face that require collaboration with others?
- How does understanding God's protection influence my view of challenges I encounter?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the significance of this verse, often discussing God's protection and the unity of rulers in their reflections.
At this point he is describing a harsh war concerted from every direction and a famous victory. You see, after he said that God comes to [the city’s] aid and gives evidence of great care, he then shows also how he came to its aid.Early Church Fathers on Psalms 48 →
"For, lo, the kings of the earth are gathered together" [Psalms 48:4].Early Church Fathers on Psalms 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 48:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor, lo, the kings were assembled,.... As the princes of the Philistines to seek for David, when in the strong hold of Zion, 2 Samuel 5:17; as the Ethiopians in the time of Asa, 2 Chronicles 14:9;
Read John Gill on Psalms 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor, lo, the kings were assembled, they passed by together. For, lo, the kings were assembled, they passed by together - `they passed utterly and altogether away.' The object of their assembling is
Read Robert Jamieson on Psalms 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither those kings confederate against Jehoshaphat, 2 Chronicles 20; or the Assyrian princes, whom they vain-gloriously called kings, . They passed by, in their march towards Jerusalem. Or, they passed away, i.e. departed without the success which they desired and confidently expected.
Read Matthew Poole on Psalms 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 48:4 For, lo, the kings were assembled, they passed by together.Ver. 4. For, lo, the kings were assembled] The princes of the Philistines, 2 Samuel 5:5. Or, Sennacherib’ s princes, which were all kings, Isaiah 10:8. Oecolampadius, upon Isaiah 13:19, saith, that there were twenty and two kingdoms in Assyria; these all came with combined forces to lay Jerusalem desolate, but could not effect it. They passed by together] They could do this city (dear to God, and secured by him, the Athenians boasted that they were θεοφιλεις, beloved of God, the Hierosolymitans were surely so) no more harm than as if they had been so many wayfaring men that had passed by it with their staves in their…
Read John Trapp on Psalms 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The kings.—With the striking picture of the advance and sudden collapse of a hostile expedition that follows, comp. Isaiah 10:28-34; possibly of the very same event. The kings.—Evidently known to the writer, but, alas! matter of merest conjecture to us. Some suppose the kings of Ammon, Moab, and Edom, who attacked Jehoshaphat (2 Chronicles 20:25); others, the tributary princes of Sennacherib. In his annals, as lately deciphered, this monarch speaks of setting up tributary kings or viceroys in Chaldæa, Phoenicia, and Philistia, after conquering these countries. (See Assyrian Discoveries, by George Smith, p. 303.) Others again, referring the psalm to the time of Ahaz, understand Pekah and…
Read Charles John Ellicott on Psalms 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. For, lo, the kings were assembled] Many of the neighbouring potentates, at different times, envied the prosperity of the Jewish nation, and coveted the riches of the temple; but they had no power against it till the cup of Jewish transgression was full. In vain did they assemble - confederate, and invade the land. Saw it - reconnoitered the place; marvelled at its excellence and strength, for they were troubled - struck with fear; hasted away for fear of destruction, for fear took hold on them as pains seize on a woman in travail. Those who came to destroy were glad to make their own escape.
Read AdamClarke on Psalms 48 →CambridgeThe Cambridge Bible for Schools and Colleges4. For, lo, the kings assembled themselves (R.V.): Sennacherib’s vassal kings (Isaiah 10:8) met at their rendezvous (cp. Psalms 2:2): they passed over together; uniting their forces they crossed the frontier and entered the land of Judah. Cp. Isaiah 8:7-8; Isaiah 28:15. The rendering passed away (R.V. marg.) is possible but unsuitable, for (1) assembled themselves needs some further explanation, and (2) it interrupts the order of the description: it is not until they have seen Jerusalem (Psalms 48:5) that they disperse in confusion. P.B.V. kings of the earth is from the Vulg. Cp. Psalms 76:12.
Read Cambridge on Psalms 48 →Albert Barnes1798–1870Barnes' Notes on the BibleFor, lo, the kings were assembled - There is evidently allusion here to some fact that had occurred; some gathering together of kings and their armies, with a view to besiege or attack Jerusalem.
Read Albert Barnes on Psalms 48 →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
For behold, the kings assembled; they all advanced together.
For, behold, the kings assembled themselves, they passed by together.
For behold, the kings assembled; they all advanced together.
For look, the kings assemble; they advance together.
Tyndale line
For, lo, the kings were assembled, they passed by together.
For, lo, the kings assembled themselves, They passed by together.
For, lo, the kings assembled themselves, they passed by together.
For lo, the kings were assembled, they passed by together.
For lo, the Kings were gathered, and went together.
Strictly literal
For behold, the kings assembled themselves, they passed by together;
For, lo, the kings met, they passed by together,
For behold, the kings met, they passed by together,
(48:5) For, lo, the kings were assembled, they are passed away together.
For, see, the kings assembled themselves; they passed by together.
From the Latin
My mouth shall speak wisdom: and the meditation of my heart understanding.
Simplified
Look at what happened when foreign kings joined forces and came to attack the city.
For see! the kings came together by agreement, they were joined together.
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 reads כִּֽי־ הִנֵּ֣ה הַ֭מְּלָכִים נֽוֹעֲד֑וּ עָבְר֥וּ יַחְדָּֽו׃, while the Septuagint matches four of the six words. The Dead Sea Scrolls fragment 4Q91 contains four words from the verse, but they are restored by an editor, showing some textual agreement with the Masoretic Text.
כִּֽי־ הִנֵּ֣ה הַ֭מְּלָכִים נֽוֹעֲד֑וּ עָבְר֥וּ יַחְדָּֽו׃
4 of the 6 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.
[אלוהים] [בארמנותי׳ה] [נודע] [למשגב]
4 words of the verse are on this fragment — 4 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 Psalms 48:4
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
of Judah and Israel. For the list see table at the end of this volume.
יָעַד (ya`ad) is a Hebrew verb meaning to appoint or fix upon, often in the context of time or place. It encompasses meanings such as to gather or assemble by appointment, to meet, and to designate someone for a role, including betrothal. The entries indicate various grammatical forms, including reflexive and causative uses, but do not present significant disagreement among sources.
יָעַד vb. appoint
Qal appoint, a time; place; a rod; assign or designate as concubine
Niph.
reflexive, meet at an appointed place
meet by appointment
gather, assemble by appointment
Po‛ēl Pf.
Hiph. Impf. who will make me meet him at the appointed place (of judgment)
Hoph. Pt. be set, placed before
base
H3259 יָעַד appoint .appoint, a time; place; a rod; assign or designate as concubine
. . reflexive, meet at an appointed place
. meet by appointment
. gather, assemble by appointment
.Pf.
. Impf. who will make me meet him at the appointed place (of judgment)
. Pt. be set, placed before
3259 ya`ad yaw-ad'
a primitive root; to fix upon (by agreement or appointment);
by implication, to meet (at a stated time), to summon (to
trial), to direct (in a certain quarter or position), to
engage (for marriage): -agree,(maxke an) appoint(-ment,a
time), assemble (selves), betroth, gather (selves, together),
meet (together), set (a time).
יָעַד (ya.ad) — to appoint.
1) to fix, appoint, assemble, meet, set, betroth
1a)(Qal) to appoint, assign, designate
1b) (Niphal)
1b1) to meet
1b2) to meet by appointment
1b3) to gather, assemble by appointment
1c) (Hiphil) to cause to meet
1d) (Hophal) to be set, be placed before, be fixed
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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…
(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…
See HELIOPOLIS.
pain; force; iniquity
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HD — AdverbHD