Zephaniah 1:10 — Word Study
WLCוְהָיָה֩ בַיּ֨וֹם הַה֜וּא נְאֻם־ יְהוָ֗ה ק֤וֹל צְעָקָה֙ מִשַּׁ֣עַר הַדָּגִ֔ים וִֽילָלָ֖ה מִן־ הַמִּשְׁנֶ֑ה וְשֶׁ֥בֶר גָּד֖וֹל מֵהַגְּבָעֽוֹת׃
BSAOn thathûwʼ dayyôwm [of reckoning, the day of the Lord] declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, the self-existent God] a cryqôwl [of distress, a wailing] will go uphâyâh frommin the Fishdâg Gateshaʻar [the city entrance] a wailyᵉlâlâh [a howling, lamentation] from the Second Districtmishneh [the newer part of the city] and a loudgâdôwl crashingsheber [great destruction, shattering] from the hillsgibʻâh [the higher elevations]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָה֩ | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| בַיּ֨וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַה֜וּא | that | Particle, pronoun |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֗ה | Yahweh | Noun proper |
| ק֤וֹל | [the] sound of | Noun common, masculine singular construct |
| צְעָקָה֙ | a cry of distress | Noun common, feminine singular absolute |
| מִשַּׁ֣עַר | from [the] gate of | Preposition, noun common masculine singular construct |
| הַדָּגִ֔ים | the fish | Particle, noun common masculine plural absolute |
| וִֽילָלָ֖ה | and wailing | Conjunction, noun common feminine singular absolute |
| מִן־ | from | Preposition |
| הַמִּשְׁנֶ֑ה | the second district | Particle, noun common masculine singular absolute |
| וְשֶׁ֥בֶר | and a crashing | Conjunction, noun common masculine singular absolute |
| גָּד֖וֹל | great | Adj |
| מֵהַגְּבָעֽוֹת׃ | from the hills | Preposition, particle, noun common feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On that day,” declares the LORD, “a cry will go up from the Fish Gate, a wail from the Second District, and a loud crashing from the hills. |
| KJV | And it shall come to pass in that day, saith the LORD, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. |
| ASV | And in that day, saith Jehovah, there shall be the noise of a cry from the fish gate, and a wailing from the second quarter, and a great crashing from the hills. |
| YLT | And there hath been in that day, An affirmation of Jehovah, The noise of a cry from the fish-gate, And of a howling from the Second, And of great destruction from the hills. |
| WEB | In that day, says Yahweh, there will be the noise of a cry from the fish gate, a wailing from the second quarter, and a great crashing from the hills. |
| BBE | And in that day, says the Lord, there will be the sound of a cry from the fish doorway, and an outcry from the new town, and a great thundering from the hills, and cries of grief from the people of the Hollow; |
Translations agree on the meaning of נְאֻם־ as an authoritative declaration from the LORD.
The sentence is structured around a main declaration with three distinct phrases detailing the sources of distress.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְלָלָה
verbהָיָה
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 — Zephaniah 1:10
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 Day of the LORDgenerated
Zephaniah 1:10 describes a day of reckoning when the LORD will bring judgment upon the people. This day is characterized by cries of distress from the Fish Gate and the Second District, indicating widespread turmoil and sorrow in the city. The context emphasizes the seriousness of the LORD's declaration and the consequences of the people's actions, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zephaniah 1:7–15 | Be silent in the presence of the Lord GOD, for the Day of the LORD is near. Indeed, the LORD has prepared a sacrifice; He has consecrated His guests. |
| 2 | Jeremiah 39:2 | And on the ninth day of the fourth month of Zedekiah’s eleventh year, the city was breached. |
| 3 | Isaiah 22:4–5 | Therefore I said, “Turn away from me, let me weep bitterly! Do not try to console me over the destruction of the daughter of my people.” |
| 4 | Isaiah 59:11 | We all growl like bears and moan like doves. We hope for justice, but find none, for salvation, but it is far from us. |
| 5 | Jeremiah 4:19–21 | My anguish, my anguish! I writhe in pain! Oh, the pain in my chest! My heart pounds within me; I cannot be silent. For I have heard the sound of the horn, the alarm of battle. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — נְאֻם־, ne.'um-generated
The word נְאֻם (ne'um) means 'utterance' or 'oracle,' often used in prophetic contexts to convey a message from God. It signifies a declaration that carries authority, typically made by a prophet speaking on behalf of the LORD.
This noun is in the construct state, indicating it is closely linked to the following word, יְהוָ֗ה (Yahweh), emphasizing that this utterance is specifically from the LORD. The use of נְאֻם highlights the weight and seriousness of the proclamation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term utterance of the LORD.
Sentence Structuregenerated
The main verb in the sentence is הָיָה֩, it will be, which governs the entire statement. The structure includes multiple phrases that specify the source of the cries and their locations, creating a vivid picture of the day of the LORD.
The sentence is structured to emphasize the various locations of distress: the Fish Gate, the Second District, and the hills. This highlights the widespread nature of the impending judgment.
Septuagint Backgroundgenerated
The Septuagint translates נְאֻם־ as λέγει (legei), meaning 'says.' This choice indicates a straightforward declaration, aligning with the prophetic nature of the original Hebrew.
The translation captures the authoritative tone of the utterance, reinforcing the message's significance as a divine proclamation.
In plain words — the whole versegenerated
Zephaniah 1:10 tells us that on a specific day, the LORD will declare a cry will rise from the Fish Gate and a wail from the Second District, along with loud crashing from the hills. This verse emphasizes the distress and destruction that will occur as part of the LORD's judgment.
Frequently Asked Questionsgenerated
The 'day of the LORD' is a time of divine judgment and reckoning, where God will hold people accountable for their actions.
The Fish Gate is a significant entrance to the city, symbolizing the starting point of distress that will affect the entire city.
The Second District represents a newer part of the city, indicating that no area will be spared from the coming judgment.
The loud crashing from the hills symbolizes great destruction and turmoil that will accompany the LORD's judgment.
Reflection Questionsgenerated
- How do I understand the concept of the 'day of the LORD' in my life today?
- What areas in my life might need to change in light of God's coming judgment?
- How can I prepare myself spiritually for the day of reckoning described in this verse?
- What does this passage teach me about God's authority and the seriousness of His declarations?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight the prophetic nature of the LORD's declarations, with quotes from Jerome and Richard Challoner discussing the significance of the utterance.
And it shall come to pass in that day, says the Lord, there shall be a voice of crying from the fish gate, and a wailing from the Second Quarter, and a great crashing from the hills.Early Church Fathers on Zephaniah 1 →
The Second: A part of the city so called.Early Church Fathers on Zephaniah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zephaniah 1:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it shall come to pass in that day, saith the Lord,.... In the day of the Lord's sacrifice, when he shall punish the inhabitants of Judah and Jerusalem by the Chaldeans; which, as well as what
Read John Gill on Zephaniah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it shall come to pass in that day, saith the LORD, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills.
Read Robert Jamieson on Zephaniah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn that day: see . Saith the Lord; to assure us of the certainty of the thing. The noise, Heb. the voice, of a cry, i.e. a very great outcry and lamentation, from the fish-gate, which was on the west side of Jerusalem, through which gate they brought in fish from Joppa and other sea towns on the west sea, or great sea, now the Mediterranean, at which gate the Babylonians are said first to enter into the city when they took it: thus it will be a prediction at what gate the enemy should enter. A howling, the great, horrid, and confused lamentations of desperate and undone multitudes, crying out and bitterly bemoaning themselves, from the second gate, which was in the second wall of Jerusalem…
Read Matthew Poole on Zephaniah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZephaniah 1:10 And it shall come to pass in that day, saith the LORD, [that there shall be] the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills.Ver. 10. There shall be the noise of a cry from the fish gate] Called also the first gate, Zechariah 14:10, whereat the Chaldeans entered, and caused a great hubbub, as in such a case is usual. And an howling from the second] Called by the Chaldee paraphrast the bird gate; there was also one called the horse gate, Jeremiah 31:40. Some understand the text, not of any gate, but of the second part of the city: for there was the upper town and the lower town (whence Jerusalem is of the dual number…
Read John Trapp on Zephaniah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The fish gate.—See Note on 2 Chronicles 33:14; Nehemiah 3:3. The second.—The word “city” is to be supplied. The new or lower city is meant. The same expression occurs in 2 Kings 22:14; Nehemiah 11:9. From the hills.—The “hills” are probably, Mount Zion and Mount Moriah, the sites of the old Davidic city and the Temple. Thus all parts of the city are to be included in this destruction.
Read Charles John Ellicott on Zephaniah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. A cry from the fish-gate] This gate, which is mentioned Ne 3:3, was opposite to Joppa; and perhaps the way in which the news came of the irruption of the Chaldean army, the great crashing from the hills. The second] Or second city, may here mean a part of Jerusalem, mentioned 2Kg 22:14; 2 Chronicles 34:22.
Read AdamClarke on Zephaniah 1 →CambridgeThe Cambridge Bible for Schools and Colleges10. the fish gate] The gate may have received its name from its vicinity to the fishmarket. From Nehemiah 3:1-3 it appears that the fishgate lay to the west of the tower of Hananeel; and in Nehemiah 12:39 the procession starting from the south-west of the city and going round the walls north and east passed successively the gate of Ephraim, the old gate, the fishgate, the tower of Hananeel and the tower of Meah, halting at the sheepgate, which was near the Temple. The fishgate therefore was situated in the northern wall of the city, probably not far from the N.W. angle of the walls. In the days of Nehemiah (Nehemiah 13:16), and possibly in the time of Zephaniah, the fishmongers were…
Read Cambridge on Zephaniah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleA cry from the fish-gate - “The fish-gate” was probably in the north of the wall of “the second city.” For in Nehemiah’s rebuilding, the restoration began at the sheep-gate Nehemiah 3:1 (so called
Read Albert Barnes on Zephaniah 1 →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
On that day,” declares the LORD, “a cry will go up from the Fish Gate, a wail from the Second District, and a loud crashing from the hills.
In that day, says Yahweh, there will be the noise of a cry from the fish gate, a wailing from the second quarter, and a great crashing from the hills.
On that day,” declares the LORD, “a cry will go up from the Fish Gate, a wail from the Second District, and a loud crashing from the hills.
On that day,” says the Lord, “a loud cry will go up from the Fish Gate, wailing from the city’s newer district, and a loud crash from the hills.
Tyndale line
And it shall come to pass in that day, saith the LORD, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills.
And in that day, saith Jehovah, there shall be the noise of a cry from the fish gate, and a wailing from the second quarter, and a great crashing from the hills.
And in that day, saith the LORD, there shall be the noise of a cry from the fish gate, and an howling from the second quarter, and a great crashing from the hills.
And it shall come to pass in that day, saith the LORD, that there shall be the noise of a cry from the fish-gate, and a howling from the second, and a great crashing from the hills.
And in that day, saith the Lord, there shall be a noise, and cry from the fishgate, and an howling from the second gate, and a great destruction from the hilles.
Strictly literal
And in that day, saith Jehovah, there shall be the noise of a cry from the fish-gate, and a howling from the second [quarter], and a great crashing from the hills.
And there hath been in that day, An affirmation of Jehovah, The noise of a cry from the fish-gate, And of a howling from the Second, And of great destruction from the hills.
And there has been in that day,” || A declaration of YHWH, || “The noise of a cry from the Fish Gate, || And of a howling from the Second [Quarter], || And of great destruction from the hills.
And it shall come to pass on that day, saith the Lord, that there shall be a loud cry of lamentation from the fish-gate, and a wailing from the second, and [that of] a great breach from the hills.
So it will be on that day—this is Yahweh's declaration— that a cry of distress will come from the Fish Gate, wailing from the Second District, and a great crashing sound from the hills.
From the Latin
And there shall be in that day, saith the Lord, the noise of a cry from the fish gate, and a howling from the Second, and a great destruction from the hills.
Simplified
On that day, declares the Lord, a cry of grief will come from the Fish Gate, a wailing from the Second Quarter, and a loud crash from the hills.
And in that day, says the Lord, there will be the sound of a cry from the fish doorway, and an outcry from the new town, and a great thundering from the hills, and cries of grief from the people of the Hollow;
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 and the Septuagint largely agree, with 14 out of 15 words matched. The Septuagint's wording reflects a similar meaning, though the phrasing differs slightly due to its own grammatical structure.
וְהָיָה֩ בַיּ֨וֹם הַה֜וּא נְאֻם־ יְהוָ֗ה ק֤וֹל צְעָקָה֙ מִשַּׁ֣עַר הַדָּגִ֔ים וִֽילָלָ֖ה מִן־ הַמִּשְׁנֶ֑ה וְשֶׁ֥בֶר גָּד֖וֹל מֵהַגְּבָעֽוֹת׃
14 of the 15 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.
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 Zephaniah 1:10
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צְעָקָה (tsa`aqah) refers to a cry or outcry, often associated with distress. It is derived from the root word for a shriek, indicating a strong emotional expression. The term encompasses both general cries and specific outcries against injustice, particularly those that are heard by God.
צְעָקָה n.f. cry, outcry
base
H6818 צְעָקָה, צַעֲקָה
6818 tsa`aqah tsah-ak-aw'
from 6817; a shriek:--cry(-ing).
see HEBREW for 06817
צְעָקָה (tsa.a.qah) — cry.
1) cry, outcry
1a) outcry (against)
1b) cry of distress (especially as heard by God)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דָּג (dag) means 'fish' in Hebrew. The word is derived from roots suggesting prolificacy and movement, particularly the squirming motion of a fish's tail. It is often used collectively to refer to fish in general. The term appears in Nehemiah 13:16.
H1709 דָּג fish
1709 dag dawg
or (fully) dag (Nehemiah 13:16) {dawg}; from 1711; a fish
(as prolific); or perhaps rather from 1672 (as timid); but
still better from 1672 (in the sense of squirming, i.e. moving
by the vibratory action of the tail); a fish (often used
collectively):--fish.
see HEBREW for 01711
see HEBREW for 01672
see HEBREW for 01672
דָּג (dag) — Fish (Gate).
fish
דָּג (dag) — fish.
fish
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
(dagh, daghah, da'gh; ichthus, ichthudion, opsarion):
1. Natural History:
Fishes abound in the inland waters of Palestine as well as the Mediterranean. They are often mentioned or indirectly referred to both in the Old Testament and in the New Testament, but it is remarkable that no particular kind is distinguished by name. In Le 11:9-12 and De 14:9 f, "whatsoever hath fins and scales in the waters" is declared clean, while all that "have not fins and scales" are forbidden. This excluded not only reptiles and amphibians, but also, among fishes, siluroids and eels, sharks, rays and lampreys. For our knowledge of the inland fishes of Palestine we are mainly indebted to Tristram, NHB and Fauna and Flora of Palestine; Lortet, Poissons et reptiles du Lac de Tiberiade; and Russegger…
Fish
Called dag by the Hebrews, a word denoting great fecundity (Gen. 9:2; Num. 11:22; Jonah 2:1, 10). No fish is mentioned by name either in the Old or in the New Testament. Fish abounded in the Mediterranean and in the lakes of the Jordan, so that the Hebrews were no doubt acquainted with many species. Two of the villages on the shores of the Sea of Galilee derived their names from their fisheries, Bethsaida (the “house of fish”) on the east and on the west. There is probably no other sheet of water in the world of equal dimensions that contains such a variety and profusion of fish. About thirty-seven different kinds have been found. Some of the fishes are of a European type, such as the roach, the barbel, and the blenny…
The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation, (Genesis 1:21,28) as well as in other passages where an exhaustive description of living creatures is intended. (Genesis 9:2; Exodus 20:4; 4:18; 1 Kings 4:33) The Mosaic law, (Leviticus 11:9,10) pronounced unclean such fish as were devoid of fins and scales; these were and are regarded as unwholesome in Egypt. Among the Philistines Dagon was represented by a figure half man and half fish. (1 Samuel 5:4) On this account the worship…
יְלָלָה (yelalah) refers to a feminine noun meaning howling or wailing, often associated with distress. The word is derived from the root יָלַל (yalal), which also pertains to howling. It captures a sense of sorrowful vocal expression, though the entries do not specify particular verses where it appears.
יְלָלָה n.f. howling
base
H3215 יְלָלָה howling
3215 ylalah yel-aw-law'
feminine of 3214; a howling.
see HEBREW for 03214
יְלָלָה (ye.la.lah) — wailing.
a howling (of distress), wailing
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
מִשְׁנֶה (mishneh) means double, copy, or second, and can refer to a duplicate document or something that is second in order or rank. It can also denote a second quarter or district in a town. The word is derived from a root meaning repetition and encompasses various contexts, including quantity and location.
מִשְׁנֶה n.[m.] double, copy, second
base
H4932 מִשְׁנֶה double, copy, second
4932 mishneh mish-neh'
from 8138; properly, a repetition, i.e. a duplicate (copy of
a document), or a double (in amount); by implication, a second
(in order, rank, age, quality or location):--college, copy,
double, fatlings, next, second (order), twice as much.
see HEBREW for 08138
מִשְׁנֶה (mish.neh) — Second [Quarter].
This name means second, referring to the second quarter or district in a town
מִשְׁנֶה (mish.neh) — second.
1) double, copy, second, repetition
1a) double
1b) copy (of law)
1c) second (in order)
1c1) second rank
1c2) second in age
1d) second quarter or district
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
שֶׁ֫בֶר (sheber) refers to breaking or fracturing, encompassing meanings like crash, ruin, and destruction. It can also denote the breaking of a dream and its interpretation. The term appears in various contexts, including physical damage and emotional distress.
שֶׁ֫בֶר, שֵׁ֫בֶר n.m. breaking, fracture, crushing, breach, crash
base
H7667 שֶׁ֫בֶר, שֵׁ֫בֶר breaking, fracture, crushing, breach, crash
7667 sheber sheh'-ber
or sheber {shay'-ber}; from 7665; a fracture, figuratively,
ruin; specifically, a solution (of a dream):--affliction,
breach, breaking, broken(-footed, -handed), bruise, crashing,
destruction, hurt, interpretation, vexation.
see HEBREW for 07665
שֶׁ֫בֶר (she.ver) — breaking.
1) breaking, fracture, crushing, breach, crash, ruin, shattering
1a) breaking, fracture, shattering, crushing
1b) crashing
1c) breaking (of a dream), interpretation
1d) quarries
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
krash'-ing (shebher): This word, meaning "a breach," figuratively "destruction," is translated "crashing" in Ze 1:10: "a great crashing from the hills," representing the doom to fall on evil-doers in Jerusalem, as the enemy advanced against the city from the north.
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa
גִּבְעָה (gib'ah) means 'hill' and refers to a small elevation of land. It can denote a place of worship or be used in place names, often associated with illicit worship. The word is feminine and is derived from a related term for a hillock. It appears in various contexts, including poetic uses.
גִּבְעָה n.f. hill
base
H1389 גִּבְעָה hill
1389 gib`ah ghib-aw'
feminine from the same as 1387; a hillock:--hill, little
hill.
see HEBREW for 01387
גִּבְעָה (giv.ah) — Gibeath-(elohim).
Gibeath - a place or worship
This name means hill
1a) hill
גִּבְעָה (giv.ah) — Gibeath-(haaraloth).
This name means hill
Another name of gil.gal (גִּלְגָּל "Gilgal" H1537G)
גִּבְעָה (giv.ah) — hill.
1) hill
1a) hill (lower than a mountain)
1b) as a place of illicit worship
1c) poetic for mountain
1d) used in place names
גִּבְעָה (giv.ah) — Gibeat.
This name means hill
Another spelling of giv.ah (גִּבְעָה "Gibeah" H1390H)
Prep | Art | N-fp — Preposition · particle · noun common feminine plural absoluteHR/Td/Ncfpa
From the Hebrew Gibeah, meaning a curved round hill. But our translators have also employed the same English word for the very different term har , which has a much more extended sense than gibeah , meaning a whole district. For instance, in (Exodus 24:4) the "hill" is the same which is elsewhere in the same chapter, vs. (Exodus 24:12,13,18) etc., and book consistently and accurately rendered "mount" and "mountain." The "country of the hills," in (1:7; Joshua 9:1; 10:40; 11:16) is the elevated district of Judah, Benjamin and Ephraim, which is correctly called "the mountain" in the earliest descriptions of Palestine, (Numbers 13:29) and in many subsequent passages.