The Prophecies Of Hadar And Melechrejected Scriptures

Earlier we referred to the legend about Croesus’ being misled by the oracle of Delphi, which resulted in his defeat by the king of Persia. The Bible, on the other hand, contains a remarkable prophecy involving the king of Persia that was fulfilled in minute detail. About 200 years in advance —long before the king was born— the Hebrew prophet Isaiah mentioned Cyrus by name and described. The fifth purpose is to seal up vision and prophecy. Here Daniel used a word which means 'to shut up.' So 'to seal up' means to cause a cessation or to completely fulfill. Thus, vision and prophecy are to be completely fulfilled.' Vision' is a reference to oral prophecy, while 'prophecy' refers to written prophecy. The Hebrew lexicon is Brown, Driver, Briggs, Gesenius Lexicon; this is keyed to the 'Theological Word Book of the Old Testament.' These files are considered public domain. A significant Messianic prophecy that is often overlooked by those still waiting for the Messiah is Daniel 9:24-27. This Old Testament prophecy says that Messiah, the Anointed One, will be “cut off,” or killed, before the destruction of the Temple in Jerusalem, which happened in 70 A.D.

Zechariah 9:1. AndThe burden, &c. — A heavy judgment appointed of God to be borne: or, a prophecy of a calamitous kind. See the note on Isaiah 13:1. The word of the Lord in the land of Hadrach — Hadrach is not elsewhere mentioned as the name of a country; the context however shows it must have been some part of Syria, of which Damascus was the capital city. According to some Jewish rabbis it was a place near Damascus. The prophecy is thought to relate to Alexander the Great conquering Syria; Damascus being at the same time betrayed to him, and all Darius’s treasure, which was laid up there, delivered into his hands. And Damascus shall be the rest thereof — Or, It shall rest upon Damascus; that is, the burden of the word of the Lord. Damascus shall in particular be afflicted with the judgment now threatened; when — Or rather, for the eyes of man, as of all Israel, shall be toward the Lord — For as all men’s appeals, in case of wrong, are made to Heaven, so they who have been wronged by Syrian injustice shall look to Heaven for right, and the Lord will right them. The words however may be better translated: When the eyes of men, even of all the tribes of Israel, &c.; when the Jews saw the conqueror approach Jerusalem it was proper for them to look up to God, and to implore his protection. This, according to Josephus, (

The Prophecies Of Hadar And Melechrejected Scriptures Written

Antiq., Prophecieslib. 11. cap. 8,) when Alexander was besieging Tyre, Jaddua the Jewish high-priest did, and was directed by a vision to meet the conqueror in his pontifical robes, by whom he was received very graciously. The clause however will admit of yet another translation, namely, For the eyes of the Lord are upon man, as well as upon all the tribes of Israel. That is, God is the ruler and judge of all the nations of the earth, as well as of the tribes of Israel, and will punish the heathen for their sins, as well as his professing people. This, considering the context, seems to be the most probable interpretation.
9:1-8 Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.The burden - o of the word of the Lord in (or, upon) the land of Hadrach The foreground of this prophecy is the course of the Victories of Alexander, which circled round the holy land without hurting it, and ended in the overthrow of the Persian empire. The surrender of Damascus followed first, immediately on his great victory at the Issus; then Sidon yielded itself and received its ruler from the conqueror, Tyre he utterly destroyed; Gaza, we know, perished; he passed harmless by Jerusalem. Samaria, on his return from Egypt, he chastised.

It is now certain that there was a city called Hadrach in the neighborhood of Damascus and Hamath, although its exact site is not known. 'It was first found upon the geographical tablets among the Assyrian inscriptions.' 'In the catalogue of Syrian cities, tributary to Nineveh, (of which we have several copies in a more or less perfect state, and varying from each other, both in arrangement and extent) there are three names, which are uniformly grouped together and which we read Manatsuah, Magida (Megiddo) and Du'ar (Dor). As these names are associated with those of Samaria, Damascus, Arpad, Hamath, Carchemish, Hadrach, Zobah, there can be no doubt of the position of the cities' . In the Assyrian Canon, Hadrach is the object of three Assyrian expeditions , 9183 (b.c. 818), 9190 (811) and 9200 (801). The first of these follows upon one against Damascus, 9182 (817). In the wars of Tiglath-pileser II.((the Tiglath-pileser of Holy Scripture,) it has been twice deciphered;

(1) In the war b.c. 738, 737, after the mention of 'the cities to Saua the mountain which is in Lebanon were divided, the land of Bahalzephon to Ammana' (Ammon), there follows Hadrach ; and subsequently there are mentioned as joined to the league, '19 districts of Hamath, and the cities which were round them, which are beside the sea of the setting sun.'

(2) In his 'War in Palestine and Arabia' , 'the city of Hadrach to the land of Saua,' and six other cities are enumerated, as 'the cities beside the upper sea,' which, he says, 'I possessed, and six of my generals as governors over them I appointed.' No other authority nearly approaches these times. The nearest authority is of the second century after our Lord, 116 a.d. : 'R. Jose, born of a Damascene mother, said,' answering R. Yehudah ben Elai, , 'I call heaven and earth to witness upon me, that I am of Damascus, and that there is a place called Hadrach.' Cyril of Alexandria says that 'the land of Hadrach must be somewhere in the eastern parts, and near to Emath (now Epiphania of Antioch) a little further than Damascus, the metropolis of the Phoenicians and Palestine.' A writer of the 10th century says that there was 'a very beautiful mosque there, called the Mesjed-el-Khadra, and that the town was named from it.' The conjecture that Hadrach might be the name of a king , or an idol , will now probably be abandoned, nor can the idea, (which before seemed the most probable and which was very old), that it was a symbolic name, hold any longer.

For the prophets do use symbolic names ; but then they are names which they themselves frame. Micah again selects several names of towns, now almost unknown and probably unimportant, in order to impress upon his people some meaning connected with them , but then he does himself so connect it. He does not name it (so to say), leaving it to explain itself. The name Hadrach would be a real name, used symbolically, without anything in the context to show that it is a symbol.

The cities, upon which the burden or heavy prophecy tell, possessed no interest for Israel. Damascus was no longer a hostile power; Hamath had ever been peaceable, and was far away; Tyre and Sidon did not now carry on a trade in Jewish captives. But the Jews knew from Daniel, that the empire, to which they were in subjection, would be overthrown by Greece Daniel 8:20-21. When that rapid attack should come, it would be a great consolation to them to know, how they themselves would fare. It was a turning point in their history and the history of the then known world. The prophet describes (see below at Zechariah 9:8) the circuit, which the conqueror would take around the land which God defended; how the thunder-cloud circled round Judaea, broke irresistibly upon cities more powerful than Jerusalem, but was turned aside from the holy city 'in going and returning,' because God encamped around it.

'The selection of the places and of the whole line of country corresponds very exactly to the march of Alexander after the battle of Issus, when Damascus, which Darius had chosen as the strong depository of his wealth, of Persian women of rank, confidential officers and envoys, , was betrayed, but so opened its gates to his general, Parmenio. Zidon, a city renowned for its antiquity and its founders, surrendered freely; Tyre, here specially marked out, was taken after a 7 months' siege; Gaza too resisted for 5 months, was taken, and, as it was said, 'plucked up.'

And Damascus shall be the rest thereof - God's judgment fell first upon Damascus. But the word 'resting-place' is commonly used of quiet peaceful resting, especially as given by God to Israel; of the ark, the token of the Presence of God, after its manifold removals, and of the glorious dwelling-place of the Christ among people . The prophet seems then purposely to have chosen a word of large meaning, which should at once express (as he had before) Zechariah 6:8, that the word of God should fall heavily on Damascus and yet be its resting-place. Hence, about the time of our Lord, the Jews interpreted this of the coming of the Messiah, that 'Jerusalem should reach to the gates of Damascus. Since Damascus shall be the place of His rest, but the place of His rest is only the house of the sanctuary, as it is said, 'This is My rest for ever; here will I dwell.' Another added, , 'All the prophets and all prophesied but of the years of redemption and the days of the Messiah.' Damascus, on the conversion of Paul, became the first resting-place of the word of God, the first-fruits of the Gentiles whom the Apostle of the Gentiles gathered from east to west throughout the world.

When (or For) the eyes of man - As (literally, and that is, especially beyond others) 'of all the tribes of Israel, shall be toward the Lord.' This also implies a conversion of Gentiles, as well as Jews. For man, as contrasted with Israel, must be the pagan world, mankind . 'The eyes of all must needs look in adoration to God, expecting all good from Him, because the Creator of all provided for the well-being of all, as the Apostle says, 'Is He the God of the Jews only? Is He not also of the Gentiles? Yea, of the Gentiles also' Romans 3:29. God's time of delivering His people is, when they pray to Him. So Jehoshaphat prayed, 'O our God, wilt Thou not judge them? For we have no strength against this great company, which is come against us, and we know not what we shall do; but our eyes are on Thee' 2 Chronicles 20:12; and the Psalmist says, 'The eyes of all wait toward Thee; and, 'toward them that fear Him.' Psalm 33:18, or in Ezra's Chaldee, 'The eye of their God was upon the elders of the Jews' Ezra 5:5., or, 'the eyes of the Lord thy God are upon it' (the land), Deuteronomy 11:12; but there is no construction like 'the Lord hath an eye on (obj.) man' (as 70: Jonathan, Syr.) The passages, 'whose eyes are opened upon all the ways of the sons of men, to give etc.' Jeremiah 32:19, 'his eyes behold the nations,' are altogether different. 'The eye of' must be construed as 'his own eye.') 'as the eyes of servants are unto the hand of their masters, add as the eyes of a maiden are unto the hand of her mistress, so our eyes are unto the Lord our God, until He have mercy upon us.'

'For in those days,' says a Jew, who represents the traditional interpretation, (Rashi), man shall look to his Creator, and his eyes shall look to the Blessed One, as it was said above, we will go with you, and they shall join themselves, they and their cities, to the cities of Israel.' And another; (Kimchi), 'In those days the eyes of all mankind shall be to the Lord, not to idols or images; therefore the land of Hadrach and Damascus, and the other places near the land of Israel - shall be included among the cities of Judah, and shall be in the faith of Israel.'

CHAPTER 9

Zec 9:1-17. Ninth to Fourteenth Chapters Are Prophetical.

Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See [1184]Introduction.

Alexander's Conquests in Syria (Zec 9:1-8). God's People Safe because Her King Cometh Lowly, but a Saviour (Zec 9:9-10). The Maccabean Deliverance a Type Thereof (Zec 9:11-17).

1. in … Hadrach—rather, concerning or against Hadrach (compare Isa 21:13). 'Burden' means a prophecy BURDENED with wrath against the guilty. Maurer, not so well, explains it, What is taken up and uttered, the utterance, a solemn declaration.

Hadrach—a part of Syria, near Damascus. As the name is not mentioned in ancient histories, it probably was the less-used name of a region having two names ('Hadrach' and 'Bikathaven,' Am 1:5, Margin); hence it passed into oblivion. An ancient Rabbi Jose is, however, stated to have expressly mentioned it. An Arab, Jos. Abassi, in 1768 also declared to Michaelis that there was then a town of that name, and that it was capital of the region Hadrach. The name means 'enclosed' in Syrian, that is, the west interior part of Syria, enclosed by hills, the Cœlo-Syria of Strabo [Maurer]. Jerome considers Hadrach to be the metropolis of Cœlo-Syria, as Damascus was of the region about that city. Hengstenberg regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name so as not to offend the government under which he lived. But the context seems to refer to the Syrian region. Gesenius thinks that the name is that of a Syrian king, which might more easily pass into oblivion than that of a region. Compare the similar 'land of Sihon,' Ne 9:22.

Damascus … rest thereof—that is, the place on which the 'burden' of the Lord's wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [Curtius, Books 3 and 4].

eyes of man, as of all … Israel … toward the Lord—The eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest's refusal to swear fealty to him, prayed earnestly to the Lord, and so were delivered (2Ch 20:12; Ps 23:2). Typical of the effect of God's judgments hereafter on all men, and especially on the Jews in turning them to Him. Maurer, Pembellus and others, less probably translate, 'The eyes of the Lord are upon man, as they are upon all Israel,' namely, to punish the ungodly and to protect His people. He, who has chastised His people, will not fail to punish men for their sins severely. The 'all,' I think, implies that whereas men's attention generally (whence 'man' is the expression) was directed to Jehovah's judgments, all Israel especially looks to Him.Amidst the judgments of the neighbouring nations God will defend his church, Zechariah 9:1-8. Zion is exhorted to rejoice for the coming of Christ, and his peaceable kingdom, Zechariah 9:9-11. God’s promises of victory and defence, Zechariah 9:12-17.
The burden, i.e. the heavy, sad, and grievous, the menacing prediction of future evils coming upon a people; so burden in prophetic style, Isaiah 13:1 15:1 Nahum 1:1Habakkuk 1:1, signifieth.
The word; in which from God’s own mouth Zechariah threateneth. This might be read in apposition thus, The burden the word, for when the word of the Lord threateneth sad afflictions, they will come as a heavy burden, which they cannot decline without repentance, nor shake off by their own strength.
Of the Lord of hosts, the God of Israel, who determines what he will do against Israel’s enemies, and none can alter his purpose.
In, or, on, against, Heb.,
the land of Hadrach; not Messiah’s land, as some, nor the land of an idol called Hadrach, i.e. the sun, as others, nor yet the land or countries that lie round about Judea, as others, nor yet is Arabia here meant, as others; but it is the name both of a city in Coelosyria, and here signifieth the country also. This town was not far from Damascus, and about twenty-five miles distant from Bostra, a sea town of Phoenicia, which is not far from Byblos, now called Giblee, or Gibelletto, says my author; no further mention is made of it in Scripture. It was likely all enemy to the Jews, and had sinned therein, and now must account for it and be punished.
And Damascus; chief city of that part of Syria; and whether Abel were slain there or not, or whether that murder gave it the name, or whether the etymology be rightly given, (dam, blood, sack, a bag,) I say not; but it was no friend to God’s people, Isaiah 7, and here it is threatened among other their enemies: the country is intended here as well as the city.
Shall be the rest thereof; this burden shall lie long as well as heavy on Damascus.
When; rather, for, Heb.
The eyes, Heb. eye: as we read it, it is of some difficult interpretation, but more easy if read, as it may be, thus, for unto the Lord is the eye of man, and of the tribes of Israel; i.e. unto the Lord it belongeth in look to, and by his providence to dispose of, all men as well as of Israel, and all men’s appeals in cases of wrong are to Heaven; so they who have been wronged by Syrian injustice look to Heaven for right, and to be avenged, and God will do it.

The burden of the word of the Lord,.... A prophecy, as in Proverbs 31:1 which is sometimes of things sorrowful and distressing, as the destruction of people, as in Isaiah 31:1 and sometimes of things joyful, as in Zechariah 13:1 and here it contains good news to the church of Christ, Zechariah 9:9, &c.; and is called a 'burden', because the word of the Lord is often so to carnal men; see Jeremiah 23:33 the words may be rendered, a 'declaration', or 'a publication', of 'the word of the Lord' (u); it signifies a publishing of it or bringing it forth; and so the Arabic version renders it 'a revelation of the word of the Lord'; a carrying of it about: which was made

in the land of Hadrach; this is either the name of a man; of some king, as Aben Ezra observes; and some Jewish writers (w) say the King Messiah, who is 'sharp' to the nations of the world, and 'tender' to the Israelites: or rather the name of a place, and may design Syria, to which Damascus belonged; see Isaiah 7:8 or some place near it: says R. Jose (x),

'I am of Damascus, and I call heaven and earth to witness that there is a place there, the name of which is Hadrach.'

Hillerus (y) takes it to be the same with Coelesyria, or hollow Syria, a vale which lay between Libanus and Antilibanus, and goes by many names; the same that is called Hoba, Genesis 14:15 the plain of Aren, and the house of Eden, Amos 1:5 and here Hadrach; and thinks it had its name from Hadar, a son of Ishmael, Genesis 25:15 and observes what is said, Genesis 25:18, that the 'Ishmaelites dwelt from Havilah', which is to the south of Palestine, 'unto Shur', a town situated over against Egypt, 'as you go to Assyria'; that is, to the Agra of Ptolemy in Susiana. The Targum renders it

'in the land of the south.'

Prophecies

There was a city in Coelesyria, called Adra by Ptolemy (z); which, as Jerom says (a), was distant from Bostra twenty five miles; since called the city of Bernard de Stampis; where were Christian churches in the fourth and fifth centuries, whose bishops were present at councils held in those times (b); and, according to this prophecy, here the word of the Lord was to be published; and it may have respect to the conversion of the inhabitants of it in future times: though some take it to be not the proper name of a place, but an appellative, and render it, 'the land about', or 'the land about thee' (c); that is, about Judea; the nations round about it, particularly Syria, Phoenicia, and Palestine.

And Damascus shall be the rest thereof; either of the Lord himself; his glorious Shechinah shall rest there, as Kimchi interprets it; and so the Targum paraphrases it,

'and Damascus shall be converted, that it may be of the house of his Shechinah;'

see Isaiah 11:10 or of the word of the Lord, which should be declared and published there, as it was by the Apostle Paul, who was converted near it, and preached in it, Acts 9:3 or of Hadrach, or the adjacent country: unless it is to be understood of the burden of the Lord resting on it, or of the taking of this city in the times of Alexander the great; which, with the destruction of the cities after mentioned, some make a type or symbol of the abolition of Paganism in the Roman empire; but the former sense seems best.

Scriptures

When the eyes of man, as of all the tribes of Israel, shall be towards the Lord; or, 'when the eyes of men shall be to the Lord, and to all the tribes of Israel'; so Kimchi and Ben Melech; that is, as they interpret it, when the eyes of all men shall be to the Lord, and not to their idols; and also to all the tribes of Israel, to go along with them in their ways; as it is said above Zechariah 8:23, 'we will go with you': or they shall look to the Lord, even as the tribes of Israel themselves do; and which is true of sinners when converted, whether Jews or Gentiles; and particularly was true of that great man, the Apostle Paul, who was converted near Damascus, when the eyes of his understanding being enlightened, and he seeing the insufficiency of all other objects, looked to the Lord alone for pardon, righteousness, life, and salvation; even as all true Israelites do, who are after the Spirit, and not after the flesh. Though some understand these words of the eyes of the Lord being upon every man, as well as upon the tribes of Israel; upon wicked men to punish them, as upon his people to protect and defend them: and to this sense the Targum inclines, paraphrasing the words thus,

'for before the Lord are manifest the works of the children of men, and he is well pleased with all the tribes of Israel.'

(u) 'prolatio verbi Jehovae', Cocceius. (w) R. Judah in Jarchi, & R. Benaiah in Kimchi in loc. & R. Nehemiah in Shirhashirim Rabba, fol. 24. 1.((x) Shirhashirim ib. Siphre in Yalkut Simeoni in loc. (y) Onomast. sacr. p. 578. (z) Geograph. l. 5. c. 15. (a) De locis Hebr. fol. 97. I.((b) Reland. Palestina Illustrata, l. 3. p. 548. (c) 'in terram circumstantem te', Junius & Tremellius, Tarnovius; 'super terram quae te circuit', Grotius; 'in terra circa te', Cocceius; 'ad verbum, in terram circuitus tui', De Dieu.

The burden of the word of the LORD in the land of {a} Hadrach, and Damascus shall be the {b} rest of it: when the {c} eyes of man, as of all the tribes of Israel, shall be toward the LORD.

(a) By which he means Syria.

(b) God's anger will remain upon their chief city, and not spare even as much as that.

(c) When the Jews will convert and repent, then God will destroy their enemies.

The Prophecies Of Hadar And Melechrejected Scriptures Study

New International Version
Hadad, Tema, Jetur, Naphish and Kedemah.
New Living Translation
Hadad, Tema, Jetur, Naphish, and Kedemah.
English Standard Version
Hadad, Tema, Jetur, Naphish, and Kedemah.
Berean Study Bible
Hadad, Tema, Jetur, Naphish, and Kedemah.
King James Bible
Hadar, and Tema, Jetur, Naphish, and Kedemah:
New King James Version
Hadar, Tema, Jetur, Naphish, and Kedemah.
New American Standard Bible
Hadad, Tema, Jetur, Naphish, and Kedemah.
NASB 1995
Hadad and Tema, Jetur, Naphish and Kedemah.
NASB 1977
Hadad and Tema, Jetur, Naphish and Kedemah.
Amplified Bible
Hadad, Tema, Jetur, Naphish, and Kedemah.
Christian Standard Bible
Hadad, Tema, Jetur, Naphish, and Kedemah.
Holman Christian Standard Bible
Hadad, Tema, Jetur, Naphish, and Kedemah.
American Standard Version
Hadad, and Tema, Jetur, Naphish, and Kedemah.
Brenton Septuagint Translation
and Choddan, and Thaeman, and Jetur, and Naphes, and Kedma.
Contemporary English Version
Hadad, Tema, Jetur, Naphish, and Kedemah.
Douay-Rheims Bible
Hadar, and Thema, and Jethur, and Naphis, and Cedma.
English Revised Version
Hadad, and Tema, Jetur, Naphish, and Kedemah:
Good News Translation
Hadad, Tema, Jetur, Naphish, and Kedemah.
GOD'S WORD® Translation
Hadad, Tema, Jetur, Naphish, and Kedemah.
International Standard Version
Hadad, Tema, Jetur, Naphish, and Kedemah.
JPS Tanakh 1917
Hadad, and Tema, Jetur, Naphish, and Kedem;
Literal Standard Version
Hadar, and Tema, Jetur, Naphish, and Kedemah:
NET Bible
Hadad, Tema, Jetur, Naphish, and Kedemah.
New Heart English Bible
Hadad, Tema, Jetur, Naphish, and Kedemah.
World English Bible
Hadad, Tema, Jetur, Naphish, and Kedemah.
Young's Literal Translation
Hadar, and Tema, Jetur, Naphish, and Kedemah:
Additional Translations ...
The Descendants of Ishmael
14Mishma, Dumah, Massa, 1516These were the sons of Ishmael, and these were their names by their villages and encampments—twelve princes of their tribes.…
Berean Study Bible · Download

Genesis 25:14
Mishma, Dumah, Massa,
Genesis 25:16
These were the sons of Ishmael, and these were their names by their villages and encampments--twelve princes of their tribes.
1 Chronicles 1:31
Jetur, Naphish, and Kedemah. These were the sons of Ishmael.
1 Chronicles 5:19
They waged war against the Hagrites, as well as Jetur, Naphish, and Nodab.
Job 6:19
The caravans of Tema look for water; the travelers of Sheba hope to find it.
Isaiah 21:14
Bring water for the thirsty, O dwellers of Tema; meet the refugees with food.

Hadar, and Tema, Jetur, Naphish, and Kedemah:

Hadar.

1 Chronicles 1:30
Mishma, and Dumah, Massa, Hadad, and Tema,

Tema.

1 Chronicles 5:19
And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.

Job 2:11
Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.

Naphish.

1 Chronicles 5:19
And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.




Verse 15. - Hadar, - 'Chamber' (Gesenius); Ha'dad (1 Chronicles 1:30, LXX., Samaritan, and most MSS.); though Gesenius regards Hadar as probably the true reading in both places; identified with a tribe in Yemen (Gesenius); between Oman and Bahrein, a district renowned for its lancers (Keil) - and Tema, - 'Desert' (Gesenius); Θαιμὰν (LXX.); the Θεμοί, on the Persian Gulf, or the tribe Bann Teim, in Hamasa (Knobel); a trading people (Job 6:19; Isaiah 21:14; Jeremiah 25:23) - Jetur, - 'Enclosure' (Gesenius); the Itureans (Gesenius, Kalisch, Keil ) - Naphish, 'Breathing' (Murphy); 'Refreshment' (Gesenius); not yet identified - and Kedemah - 'Eastward' (Gesenius); unknown.
Parallel Commentaries ...
Lexicon
Hadad,
חֲדַ֣ד(ḥă·ḏaḏ)
Noun - proper - masculine singular
Strong's Hebrew 2301: Hadad -- a son of Ishmael
Tema,
וְתֵימָ֔א(wə·ṯê·mā)
Conjunctive waw Noun - proper - masculine singular
Strong's Hebrew 8485: Tema -- a son of Ishmael, also his descendants and the region settled by them
Jetur,
יְט֥וּר(yə·ṭūr)
Noun - proper - masculine singular
Strong's Hebrew 3195: Jetur -- a son of Ishmael, also his descendants and the region where they lived
Naphish,
נָפִ֖ישׁ(nā·p̄îš)
Noun - proper - masculine singular
Strong's Hebrew 5305: Naphish -- a son of Ishmael
and Kedemah.
וָקֵֽדְמָה׃(wā·qê·ḏə·māh)
Conjunctive waw Noun - proper - masculine singular
Strong's Hebrew 6929: Kedemah -- a son of Ishmael

HadadHadarJeturKedemKedemahKed'emahKedmahNaphishTema
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OT Law: Genesis 25:15 Hadad Tema Jetur Naphish and Kedemah (Gen. Ge Gn)