1 Samuel 2:4 — Word Study
WLCקֶ֥שֶׁת גִּבֹּרִ֖ים חַתִּ֑ים וְנִכְשָׁלִ֖ים אָ֥זְרוּ חָֽיִל׃
BSAThe bowsqesheth [weapons of war, instruments of strength] of the mightygibbôwr [strong men, warriors] are brokenchath [shattered, crushed] ◂but the feeblekâshal [weak, stumbling] are equippedʼâzar■ [girded, surrounded] with strengthchayil [power, might, Helech]
| Greek | English | Parsing |
|---|---|---|
| קֶ֥שֶׁת | [the] bow of | Noun common, feminine singular construct |
| גִּבֹּרִ֖ים | warriors | Noun common, masculine plural absolute |
| חַתִּ֑ים | [are] shattered | Adj |
| וְנִכְשָׁלִ֖ים | and [those who] stumble | Conjunction, verb niphal participle (active) masculine plural |
| אָ֥זְרוּ | they gird on | Verb, Qal, perfect third person common plural |
| חָֽיִל׃ | strength | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The bows of the mighty are broken, but the feeble are equipped with strength. |
| KJV | The bows of the mighty men are broken, and they that stumbled are girded with strength. |
| ASV | The bows of the mighty men are broken; And they that stumbled are girded with strength. |
| YLT | Bows of the mighty are broken, And the stumbling have girded on strength. |
| WEB | “The bows of the mighty men are broken. Those who stumbled are armed with strength. |
| BBE | The bows of the men of war are broken, and the feeble are clothed with strength. |
Where they part company is in the rendering of חַתִּ֑ים — see How Translations Differ.
The sentence has a main clause followed by a conjunction introducing the contrasting subject and verb, highlighting the reversal of fortunes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכָּשַׁל
verbאָזַר
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 — 1 Samuel 2:4
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 — Hannah's Prayer of Thanksgivinggenerated
1 Samuel 2:4 is part of Hannah's song, where she praises God for His justice and power. She contrasts the outcomes of the mighty and the feeble, emphasizing that God reverses human expectations and grants strength to the weak. This theme of divine reversal is echoed throughout the Scriptures, illustrating God's sovereignty in human affairs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 37:15–17 | But their swords will pierce their own hearts, and their bows will be broken. |
| 2 | Psalm 46:9 | He makes wars to cease throughout the earth; He breaks the bow and shatters the spear; He burns the shields in the fire. |
| 3 | Psalm 76:3 | There He shattered the flaming arrows, the shield and sword and weapons of war. Selah |
| 4 | Isaiah 10:4 | Nothing will remain but to crouch among the captives or fall among the slain. Despite all this, His anger is not turned away; His hand is still upraised. |
| 5 | Jeremiah 37:10 | Indeed, if you were to strike down the entire army of the Chaldeans that is fighting against you, and only wounded men remained in their tents, they would still get up and burn this city down.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — קֶשֶׁת, Ke.shetgenerated
The word קֶשֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle. It can also symbolize strength and beauty, as seen in its use to describe a rainbow. The parsing indicates it is a feminine singular construct noun, suggesting it is part of a larger phrase describing the might of warriors.
This term encompasses both literal and figurative meanings, as it is derived from a root meaning to bend, which implies strength. The lexicons highlight its use in contexts of power and might, especially in relation to archers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of 1 Samuel 2:4 agree on the essential meaning, describing the fate of the mighty and the feeble.
Sentence Structuregenerated
The finite verb אָ֥זְרוּ governs the sentence, with two clauses: the first describes the bows of the mighty being broken, and the second states that the feeble are equipped with strength. The structure emphasizes the contrast between the two groups.
The subject of the first clause is גִּבֹּרִ֖ים, indicating the mighty, while the subject of the second clause is נִכְשָׁלִ֖ים, referring to those who stumble. This highlights the reversal of fortunes.
Septuagint Backgroundgenerated
The Septuagint translates קֶשֶׁת as τόχον, which means 'bow' but can also refer to a 'weapon.' This choice aligns with the Hebrew meaning but emphasizes the weapon's role in battle.
The Greek word δυνατῶν for גִּבֹּרִ֖ים also highlights strength and power, consistent with the Hebrew context of mighty warriors.
In plain words — the whole versegenerated
1 Samuel 2:4 contrasts the powerful, whose bows are broken, with the weak, who are given strength. This verse is part of Hannah's prayer, which praises God for His ability to change circumstances and grant power to those who are weak.
Frequently Asked Questionsgenerated
This phrase indicates that those who seem powerful and strong can be defeated or humbled by God, emphasizing His sovereignty over human strength.
The feeble are given strength by God, illustrating how He empowers those who are weak or vulnerable, reversing human expectations.
Hannah's prayer reflects her gratitude and recognition of God's justice, showing that He cares for the humble and opposes the proud.
This verse aligns with the broader biblical theme of God's reversal of fortunes, where the last are made first, and the weak are made strong.
Reflection Questionsgenerated
- In what areas of my life do I need to rely on God's strength rather than my own?
- How can I support those who are weak or struggling in my community?
- What does this verse teach me about the nature of true strength?
- How can I remember to give thanks to God for His ability to change my circumstances?
The early church on this verse — how the Fathers read it
Early commentators, such as Gregory the Dialogist, reference this verse to discuss themes of strength and divine justice, illustrating God's power over human pride.
What is the bow of the strong, if not the fraudulent savagery of the Jews? For from concealment, as if from a bow, they had inflicted a wound upon the Redeemer, whom they were killing by the hands of the Gentiles.Early Church Fathers on 1 Samuel 2 →
Indeed, by the name of strength, the power of the Holy Spirit is shown. Hence the Lord, promising this same Spirit to the disciples,Early Church Fathers on 1 Samuel 2 →
In this passage it must be noted that this is said against Judea, which despises the miracles of the Redeemer all the more proudly insofar as it recognizes that He died amid torments.Early Church Fathers on 1 Samuel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 2:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe bows of the mighty men are broken,.... Hannah, from relating gracious experiences, and celebrating, the divine perfections of holiness, omniscience, and sovereignty, passes on to take notice of
Read John Gill on 1 Samuel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is none holy as the LORD: for there is none beside thee: neither is there any rock like our God. No JFB commentary on these verses.
Read Robert Jamieson on 1 Samuel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis notes either, 1. The strength of which they boasted. See 46:9. Or, 2. Their malicious or mischievous designs. See 11:2 37:14. Or, 3. Their virulent tongues, which are compared to bows that shoot their arrows, even bitter words; as it is said : compare . Or, 4. Their procreating virtue, which may well be compared to a bow, both because it is called a man’ s strength, , and because children, which are the effects of it, and are as it were shot from that bow, are compared to arrows, ,5. And this seems best to agree with the following verse. They that stumbled; or, were weak, or feeble, in body and spirit, that had no strength to conceive, which was once Sarah’ s case, ; or to bring forth…
Read Matthew Poole on 1 Samuel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 2:4 The bows of the mighty men [are] broken, and they that stumbled are girded with strength.Ver. 4. The bows of the mighty men are broken,] i.e., The bows of Peninnah and her children, who did shoot reproachful words at Hannah. Some gather hence that Peninnah bore no more children, but lost those she had, as 1 Samuel 2:5. They that stumbled.] To the same sense singeth the holy Virgin in Luke 1:46-55
Read John Trapp on 1 Samuel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The bows of the mighty men are broken.—God reverses human conditions, bringing low the wicked, and raising up the righteous. Von Gerlach writes of these verses that “Every power which will be something in itself is destroyed by the Lord: every weakness which despairs of itself is transformed into power.” “The bows of the heroes,” that is to say, the heroes of the bow, the symbol of human power being poetically put first instead of the bearer of the symbol. The next line contains the antithesis: while the heroes rejoicing in their strength are shattered, the tottering, powerless ones are by Him made strong for battle.
Read Charles John Ellicott on 1 Samuel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The bows of the mighty] The Targum considers the first verse as including a prophecy against the Philistines; the second verse, against Sennacherib and his army; the third, against Nebuchadnezzar and the Chaldeans; the fourth, against the Greeks; the fifth, against Haman and his posterity; and the tenth, against Magog, and the enemies of the Messiah.
Read AdamClarke on 1 Samuel 2 →CambridgeThe Cambridge Bible for Schools and CollegesCh. 1 Samuel 2:1-11. The Song of Hannah Hannah’s song is a true prophecy. She is inspired “to discern in her own individual experience the universal laws of the divine economy, and to recognise its significance for the whole course of the Kingdom of God.” The deliverance from her proud adversary which had just been vouchsafed to her was but one instance of the great principles of Jehovah’s moral government of the world, principles which receive their fullest illustration in the exaltation of the Lord’s Christ through humiliation to victory, and which will only he fully realised when “the kingdoms of this world shall have become the kingdoms of our Lord and of his Christ.” Hence it is that…
Read Cambridge on 1 Samuel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Bow-heroes — Heroes armed with the bow. Hebrew, χωׁ ?ϊβαψινηϊιν, bow of heroes dismayed, the participle dismayed (ηϊιν) agreeing (by attraction) with heroes, not bow.
Read Daniel Denison Whedon on 1 Samuel 2 →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
The bows of the mighty are broken, but the feeble are equipped with strength.
“The bows of the mighty men are broken. Those who stumbled are armed with strength.
The bows of the mighty are broken, but the feeble are equipped with strength.
The bows of warriors are shattered, but those who stumble find their strength reinforced.
Tyndale line
The bows of the mighty men are broken, and they that stumbled are girded with strength.
The bows of the mighty men are broken; And they that stumbled are girded with strength.
The bows of the mighty men are broken, and they that stumbled are girded with strength.
The bows of the mighty men are broken, and they that stumbled are girded with strength.
The bow and the mightie men are broken, and the weake haue girded themselues with strength.
Strictly literal
The bow of the mighty is broken, and they that stumbled are girded with strength.
Bows of the mighty are broken, And the stumbling have girded on strength.
Bows of the mighty are broken, || And the stumbling have girded on strength.
The bow of the mighty is broken, and those that stumbled are girded with strength.
The bow of the mighty men are broken, but those who stumble put on strength like a belt.
From the Latin
The bow of the mighty is overcome, and the weak are girt with strength.
Simplified
The weapons of the powerful are shattered, while those who stumble along are made strong.
The bows of the men of war are broken, and the feeble are clothed with strength.
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 agree on the words used in this verse, maintaining the same essential meaning. The Dead Sea Scrolls show partial restoration, with some words intact and others supplied by an editor, but the core message remains consistent.
קֶ֥שֶׁת גִּבֹּרִ֖ים חַתִּ֑ים וְנִכְשָׁלִ֖ים אָ֥זְרוּ חָֽיִל׃
6 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.
[קשת] גבורים חתה ונכשלים אזרו [חיל]
1 word on the leather — 3 partly restored, 2 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 1 Samuel 2:4
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.
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
N-fs — Noun common · feminine singular constructHNcfsc
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…
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — Noun common · masculine plural absoluteHNcmpa
חַת (chat) refers to both terror and fear, as well as the state of being shattered or dismayed. It is derived from a root meaning to crush and encompasses concepts of dread and dismay. The entries consistently highlight these meanings without significant disagreement.
[חַת] n.m. terror, fear
base
[חַת] adj. shattered, dismayed
base
H2844a חַת terror, fear H2844b חַת adj. shattered, dismayed
2844 chath khath
from 2865; concretely, crushed; also afraid; abstractly,
terror:--broken, dismayed, dread, fear.
see HEBREW for 02865
חַת (chat) — terror.
fear, terror
חַת (chat) — shattered.
1) shattered, dismayed
1a) shattered
1b) dismayed
Adj — AdjHAampa
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
Conj | V-Niphal — Conjunction · verb niphal participle (active) masculine pluralHC/VNrmpa
אָזַר (azar) is a Hebrew verb meaning to gird, encompass, or equip. It has various forms, including Qal (to gird), Niphal (to be girded), and Piel (to hold close). The word conveys a sense of preparation and strength, often used in contexts related to readiness for action or war.
[אָזַר] vb. gird, encompass, equip
Qal gird, gird on
Niph. girded with might
Pi. gird
Hithp. gird oneself
base
H247 [אָזַר] gird, encompass, equip
247 'azar aw-zar'
a primitive root; to belt:--bind (compass) about, gird (up,
with).
אָזַר (a.zar) — to gird.
1) gird, encompass, equip, clothe
1a) (Qal) to gird, gird on (metaphorical of strength)
1b) (Niphal) be girded
1c)(Piel) hold close, clasp
1d) (Hiphpael) gird oneself (for war)
V-Qal-Perf-3cp — 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
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29