New American Standard Bible 1995

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1 Samuel

14

:

4

Between the passes by which Jonathan sought to cross over to the Philistines' garrison, there was a sharp crag on the one side and a sharp crag on the other side, and the name of the one was Bozez, and the name of the other Seneh.

Lexicon

Verse part Definition: Part of speech: Strong's: Hebrew: Transliteration:
Between an interval, space between Prepostion H996 וּבֵ֣ין u·vein
the passes a ford, pass, passage Noun H4569 הַֽמַּעְבְּרֹ֗ות ham·ma'·be·ro·vt
by which who, which, that Particle H834 אֲשֶׁ֨ר a·sher
Jonathan "the LORD has given," the name of a number of Isr. H3083    
sought to seek Verb H1245 בִּקֵּ֤שׁ bik·kesh
to cross over to pass over, through, or by, pass on Verb H5674 לַֽעֲבֹר֙ la·'a·vor
to the Philistines' inhab. of Philistia Adjective H6430 פְּלִשְׁתִּ֔ים pe·lish·tim,
garrison, standing place, station, garrison Noun H4673 מַצַּ֣ב ma·tzav
there was a sharp tooth, ivory Noun H8127 שֵׁן־ shen-
crag a crag, cliff Noun H5553 הַסֶּ֤לַע has·se·la
on the one this, here Pronoun H2088 מִזֶּ֔ה miz·zeh,
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

side region across or beyond, side Noun H5676 מֵהָעֵ֙בֶר֙ me·ha·'e·ver
and a sharp tooth, ivory Noun H8127 וְשֵׁן־ ve·shen-
crag a crag, cliff Noun H5553 הַסֶּ֥לַע has·se·la
on the other this, here Pronoun H2088 מִזֶּ֑ה miz·zeh;
side, region across or beyond, side Noun H5676 מֵהָעֵ֖בֶר me·ha·'e·ver
and the name a name Noun H8034 וְשֵׁ֤ם ve·shem
of the one one Adjective H259 הָֽאֶחָד֙ ha·'e·chad
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

was Bozez, a rock near Michmash Noun H949 בֹּוצֵ֔ץ bo·v·tzetz,
Analysis:
Read more about: Bozez
and the name a name Noun H8034 וְשֵׁ֥ם ve·shem
of the other one Adjective H259 הָאֶחָ֖ד ha·'e·chad
Seneh. a cliff in Isr. Noun H5573 סֶֽנֶּה׃ sen·neh.
Analysis:
Read more about: Seneh

Locations

Bozez

BOZEZbo'-zez (botsets; Bazes, probably from an obsolete root batsats, corresponding to the Arabic batstsa, "to shine" or "to ooze"): The name of the northern of the two cliffs that stand one on each side of the gorge of Michmash (1 Samuel 14:4). It catches the sun during most of the day, while the southern cliff is in the shade. To this circumstance it may o... View Details

Seneh

SENEHse'-ne (ceneh; Senna): This was the name attaching to the southern of the two great cliffs between which ran the gorge of Michmash (1 Samuel 14:4). The name means "acacia," and may have been given to it from the thorn bushes growing upon it. Josephus (BJ, V, ii, 1) mentions the "plain of thorns" near Gabathsaul. We may hear an echo of the old name in th... View Details

Parallel Verses

Removed text
Added text
New American Standard Bible 1995 Between the passes by which Jonathan sought to cross over to the Philistines' garrison, there was a sharp crag on the one side and a sharp crag on the other side, and the name of the one was Bozez, and the name of the other Seneh.
King James Bible Between And between the passes passages, by which Jonathan sought to cross go over to unto the Philistines' garrison, there was a sharp crag rock on the one side side, and a sharp crag rock on the other side, side: and the name of the one was Bozez, and the name of the other Seneh.
Hebrew Greek English Between the passes by which Jonathan sought to cross over to the Philistines' garrison, there was a sharp crag on the one side and a sharp crag on the other side, and the name of the one was Bozez, and the name of the other Seneh.