1 Samuel 31:10 — Word Study
WLCוַיָּשִׂ֙מוּ֙ אֶת־ כֵּלָ֔יו בֵּ֖ית עַשְׁתָּר֑וֹת וְאֶת־ גְּוִיָּתוֹ֙ תָּקְע֔וּ בְּחוֹמַ֖ת בֵּ֥ית שָֽׁן׃
BSAThey putsûwm▸ his armorkᵉlîy [weapons, utensils] in the templebayith [house] of the AshtorethsʻAshtârôwth [Sidonian deity, star goddess] and hungtâqaʻ■ [fastened, nailed] his bodygᵉvîyâh [corpse, physical form] on the wallchôwmâh [barrier, protection] of Beth-shanBêyth Shᵉʼân [house of ease, city]
| Greek | English | Parsing |
|---|---|---|
| וַיָּשִׂ֙מוּ֙ | and they put | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| כֵּלָ֔יו | armor his | Noun common masculine plural construct, suffix |
| בֵּ֖ית | [the] house of | Noun common, masculine singular construct |
| עַשְׁתָּר֑וֹת | Ashtaroth | Noun common, feminine plural absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| גְּוִיָּתוֹ֙ | corpse his | Noun common feminine singular construct, suffix |
| תָּקְע֔וּ | they fixed | Verb, Qal, perfect third person common plural |
| בְּחוֹמַ֖ת | on [the] wall of | Preposition, noun common feminine singular construct |
| בֵּ֥ית | Beth | Noun proper |
| שָֽׁן׃ | Shan | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They put his armor in the temple of the Ashtoreths and hung his body on the wall of Beth-shan. |
| KJV | And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Beth-shan. |
| ASV | And they put his armor in the house of the Ashtaroth; and they fastened his body to the wall of Beth-shan. |
| YLT | and they place his weapons [in] the house of Ashtaroth, and his body they have fixed on the wall of Beth-Shan. |
| WEB | They put his armor in the house of the Ashtaroth, and they fastened his body to the wall of Beth Shan. |
| BBE | His war-dress they put in the house of Astarte; and his body was fixed on the wall of Beth-shan. |
Where they part company is in the treatment of the term for armor — see How Translations Differ.
The verse consists of two main clauses joined by a conjunction, each detailing actions taken by the Philistines.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשׂים
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 31:10
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 Death of Saulgenerated
1 Samuel 31:10 describes the aftermath of Saul's death, where the Philistines not only cut off his head but also stripped him of his armor. They displayed his armor in the temple of their goddess Ashtaroth, signifying a mockery of Saul's kingship and faith. This act of humiliation is further compounded by hanging his body on the wall of Beth-shan, a public display meant to instill fear and demonstrate their victory.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 21:9 | The priest replied, “The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here; it is wrapped in a cloth behind the ephod. If you want, you may take it. For there is no other but this one.” And David said, “There is none like it; give it to me.” |
| 2 | Judges 2:13 | for they forsook Him and served Baal and the Ashtoreths. |
| 3 | Joshua 17:11 | Within Issachar and Asher, Manasseh was assigned Beth-shean, Ibleam, Dor (that is, Naphath), Endor, Taanach, and Megiddo, each with their surrounding settlements. |
| 4 | Judges 1:27 | At that time Manasseh failed to drive out the inhabitants of Beth-shean, Taanach, Dor, Ibleam, Megiddo, and their villages; for the Canaanites were determined to dwell in that land. |
| 5 | 2 Samuel 21:12–14 | he went and took the bones of Saul and his son Jonathan from the men of Jabesh-gilead, who had stolen them from the public square of Beth-shan where the Philistines had hung the bodies after they had struck down Saul at Gilboa. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — כֵּלָ֔יו, ke.Lavgenerated
The noun כֵּל (kli) refers to any article or utensil, emphasizing its purpose or function. In this verse, it specifically denotes Saul's armor, highlighting the significance of the items used in battle.
This term is used broadly in the Old Testament to describe various objects, from weapons to ceremonial utensils, indicating its versatility in Hebrew.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs יָּשִׂ֨מוּ֙ and תָּקְע֔וּ govern the actions in the verse, with two phrases detailing what was done with Saul's armor and body. The structure emphasizes the sequential actions taken by the Philistines.
The Hebrew word order places the actions first, drawing attention to the dishonorable treatment of Saul immediately.
Septuagint Backgroundgenerated
The Septuagint translates יָּשִׂ֨מוּ֙ as ἀνέθηκαν — they placed — indicating a straightforward rendering of the Hebrew action. This maintains the emphasis on the act of placing Saul's armor in a place of worship.
This choice reflects a similar intention to depict the dishonor associated with the act, aligning with the Hebrew context.
In plain words — the whole versegenerated
1 Samuel 31:10 tells us that after Saul's death, the Philistines took his armor and placed it in the temple of their goddess Ashtaroth. They also hung his body on the wall of Beth-shan, a public display meant to humiliate him and demonstrate their victory.
Frequently Asked Questionsgenerated
Hanging Saul's body on the wall was a way for the Philistines to publicly display their victory and dishonor the fallen king.
Placing Saul's armor in the temple symbolizes a mockery of his kingship and the defeat of Israel's God.
Beth-shan, meaning 'house of ease,' was a city where Saul's body was displayed, emphasizing the humiliation he faced even in death.
This passage marks the tragic end of Saul's reign, illustrating the consequences of his disobedience to God and the resulting defeat by the Philistines.
Reflection Questionsgenerated
- What does Saul's treatment after death reveal about the values of the Philistines?
- How can we understand the significance of the temple in this context?
- What lessons can we draw from the way Saul's body was treated?
- How does this passage reflect the consequences of leadership and choices made during life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 31:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they put his armour in the house of Ashtaroth,.... A temple dedicated to their deities, called by this name; of which [See comments on Jude 2:13]; Nothing was more common with the Gentiles than
Read John Gill on 1 Samuel 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols, and among the people. No JFB commentary on these verses.
Read Robert Jamieson on 1 Samuel 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 31:10 And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Bethshan.Ver. 10. And they put his armour in the house of Ashtaroth.] That is, Of Venus, or, as some think, Juno. See Mr Selden, "De diis Syris," - opus illud accuratissimum, eruditionisqne reconditioris cum primis faetum, saith learned Mr Gataker. Dissert. de Tetragram.
Read John Trapp on 1 Samuel 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The house of Ashtaroth.—Literally, of “the Ashtaroth.” The expression may signify that the pieces of armour belonging to the four men were divided between the different shrines of Astarte in the land, or placed together in the famous Astarte Temple, at Askelon, which Herodotus (i. 105) describes as the most ancient of the temples dedicated to the worship of the Syrian Venus. The latter supposition seems the more probable, as Askelon is specially mentioned by David in the funeral hymn of Saul and Jonathan (2 Samuel 1:20). The wall of Beth-shan.—Beth-shan was in the tribe of Manasseh, some four miles west of the Jordan, and twelve miles south of the sea of Galilee. We are told in Judges…
Read Charles John Ellicott on 1 Samuel 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. They put his armour in the house of Ashtaroth] As David had done in placing the sword of Goliath in the tabernacle. We have already seen that it was common for the conquerors to consecrate armour and spoils taken in war, to those who were the objects of religious worship. They fastened his body to the wall] Probably by means of iron hooks; but it is said, 2 Samuel 21:12, that these bodies were fastened in the STREET of Beth-shan. This may mean that the place where they were fastened to the wall was the main street or entrance into the city.
Read AdamClarke on 1 Samuel 31 →CambridgeThe Cambridge Bible for Schools and Colleges10. the house of Ashtaroth] See on 1 Samuel 7:3. “This was doubtless the famous temple of Venus in Askelon mentioned by Herodotus (I. 105) as the most ancient of all her temples. Hence the special mention of Askelon in 2 Samuel 1:20.” Speaker’s Comm. they fastened his body to the wall] Together with the bodies of his sons (1 Samuel 31:12). They were hung on the wall in the “open place” (2 Samuel 21:12, E. V. street) by the gate, that all the passers by might join in exulting over the defeat and disgrace of Israel. Beth-shan] Now Beisân, situated in the Wady Jâlûd four miles west of the Jordan, “on the brow just where the plain of Jezreel drops down by a rather steep descent some three…
Read Cambridge on 1 Samuel 31 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the house of Ashtaroth - This was doubtless the famous temple of Venus in Askelon mentioned by Herodotus as the most ancient of all her temples. Hence, the special mention of Askelon 2 Samuel 1:20.
Read Albert Barnes on 1 Samuel 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Ashtaroth — See on Judges 2:13. Beth-shan — The modern Beisan, between the mountains of Gilboa and the river Jordan. See on Joshua 17:11.
Read Daniel Denison Whedon on 1 Samuel 31 →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
They put his armor in the temple of the Ashtoreths and hung his body on the wall of Beth-shan.
They put his armor in the house of the Ashtaroth, and they fastened his body to the wall of Beth Shan.
They put his armor in the temple of the Ashtoreths and hung his body on the wall of Beth-shan.
They placed Saul’s armor in the temple of the Ashtoreths and hung his corpse on the city wall of Beth Shan.
Tyndale line
And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Beth-shan.
And they put his armor in the house of the Ashtaroth; and they fastened his body to the wall of Beth-shan.
And they put his armour in the house of the Ashtaroth: and they fastened his body to the wall of Beth-shan.
And they put his armor in the house of Ashtaroth: and they fastened his body to the wall of Beth-shan.
And they layed vp his armour in the house of Ashtaroth, but they hanged vp his body on the wall of Beth-shan.
Strictly literal
And they put his armour in the house of Ashtaroth; and they fastened his body to the wall of Beth-shan.
and they place his weapons [in] the house of Ashtaroth, and his body they have fixed on the wall of Beth-Shan.
and they place his weapons [in] the house of Ashtaroth, and they have fixed his body on the wall of Beth-Shan.
And they put his armor in the house of 'Ashtaroth; and his body they fastened to the wall of Beth-shan.
They put his armor in the temple of the Ashtoreths, and they fastened his body to the city wall of Beth Shan.
From the Latin
And they put his armour in the temple of Astaroth, but his body they hung on the wall of Bethsan.
Simplified
They placed his armor in the temple of the Ashtoreths, and nailed his body to the town wall of Beth-shan.
His war-dress they put in the house of Astarte; and his body was fixed on the wall of Beth-shan.
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 show agreement in the overall actions described, though the Septuagint's wording differs in structure. The Masoretic Text retains the direct Hebrew phrasing, while the Septuagint presents a more interpretive translation.
וַיָּשִׂ֙מוּ֙ אֶת־ כֵּלָ֔יו בֵּ֖ית עַשְׁתָּר֑וֹת וְאֶת־ גְּוִיָּתוֹ֙ תָּקְע֔וּ בְּחוֹמַ֖ת בֵּ֥ית שָֽׁן׃
6 of the 11 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 1 Samuel 31:10
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 שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
עַשְׁתָּרוֹת (Ashtarowth) refers to both a Sidonian deity associated with fertility and a location east of the Jordan River. It is the plural form of עַשְׁתָּרוֹת (Ashtaroth), which means 'star.' The entries highlight its significance in Canaanite religion and its mention as a city in Bashan.
עַשְׁתָּרוֹת E. of Jordan
base
H6252 עַשְׁתָּרוֹת E. of Jordan
6252 `Ashtarowth ash-taw-roth'
or bAshtaroth {ash-taw-roth'}; plural of 6251; Ashtaroth, the
name of a Sidonian deity, and of a place East of the
Jordan:--Asharoth, Astaroth. See also 1045, 6253, 6255.
see HEBREW for 06251
see HEBREW for 01045
see HEBREW for 06253
see HEBREW for 06255
עַשְׁתָּרוֹת (ash.ta.rot) — Ashtaroth.
§ Ashtaroth or Astaroth = "star"
false goddesses in the Canaanite religion, usually related to fertility cult
עַשְׁתָּרוֹת (ash.ta.rot) — Ashtaroth.
§ Ashtaroth or Astaroth = "star"
a city in Bashan east of the Jordan given to Manasseh
N-proper — Noun common · feminine plural absoluteHNcfpa
Plural of Ashtoreth. See ASHTORETH.
Ashtaroth
A city of Bashan, in the kingdom of Og (Deut. 1:4; Josh. 12:4; 13:12; 9:10). It was in the half-tribe of Manasseh (Josh. 13:12), and as a Levitical city was given to the Gershonites (1 Chr. 6:71). Uzzia, one of David’s valiant men (1 Chr. 11:44), is named as of this city. It is identified with Tell Ashterah, in the Hauran, and is noticed on monuments B.C. 1700-1500. The name Beesh-terah (Josh. 21:27) is a contraction for Beth-eshterah, i.e., “the house of Ashtaroth.”
and once As’taroth (a star), a city on the east of Jordan in Bashan, in the kingdom of Og, doubtless so called from being a seat of the worship of the goddess of the same name. (1:4; Joshua 9:10; 12:4; 13:12)
Ashtoreth, flocks; sheep; riches
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
גְּוִיָּה (gviyah) refers to a body, encompassing both living and dead forms. It can denote a living human body or a corpse, carcass, or dead body. The entries consistently emphasize its application to physical bodies, with no significant disagreement among lexicons.
גְּוִיָּה n.f. body, corpse
living human body
dead body, corpse, carcass
base
H1472 גְּוִיָּה body, corpse . living human body
. dead body, corpse, carcass
1472 gviyah ghev-ee-yaw'
prolonged for 1465; a body, whether alive or dead:--(dead)
body, carcase, corpse.
see HEBREW for 01465
גְּוִיָּה (ge.viy.yah) — body.
1) a body (of living creatures)
2) a corpse, carcass, dead body
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
תָּקַע (taqa) is a Hebrew verb meaning to thrust, clap, or give a blow, with a range of uses including striking, blowing a trumpet, or pledging oneself. It appears in various forms, such as Qal and Niphal, indicating actions like driving a weapon or the sound of a blast. The entries do not present any significant disagreement.
תָּקַע 67 vb. thrust, clap, give a blow, blast
Qal
thrust, drive
give a blast, blow
strike, clap hands
Niph.
if a horn shall be blown
who is there that will strike himself (i.e. pledge himself) into my hand?
base
H8628 תָּקַע thrust, clap, give a blow, blast
8628 taqa` taw-kah'
a primitive root; to clatter, i.e. slap (the hands together),
clang (an instrument); by analogy, to drive (a nail or
tent-pin, a dart, etc.); by implication, to become bondsman by
handclasping):--blow ((a trumpet)), cast, clap, fasten, pitch
(tent), smite, sound, strike, X suretiship, thrust.
תָּקַע (ta.qa) — to blow.
1) to blow, clap, strike, sound, thrust, give a blow, blast
1a) (Qal)
1a1) to thrust, drive (of weapon)
1a2) to give a blast, give a blow
1a3) to strike or clap hands
1b) (Niphal)
1b1) to be blown, blast (of horn)
1b2) to strike or pledge oneself
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
בֵּית שְׁאן (Beyth Sh'an) means 'house of ease' and refers to a location in Manasseh, west of the Jordan River. The term is built from the words for 'house' (בַּיִת, *bayit*) and 'ease' or 'quiet' (שָׁן, *shan*). It is noted in various entries as Beth-Shean or Beth-Shan.
בֵּית שְׁאָן n.pr.loc. in Manasseh, W. of Jordan (place of quiet)
base
H1052 בֵּית שְׁאָן
1052 Beyth Sh'an bayth she-awn'
or Beyth Shan {bayth shawn'}; from 1004 and 7599; house of
ease; Beth-Shean or Beth-Shan, a place in Palestine:--Beth-
shean, Beth-Shan.
see HEBREW for 01004
see HEBREW for 07599
בֵּית שְׁאָן (bet she.an) — Beth-shean.
§ Beth-shean or Beth-Shan = "house of ease"
a place in Manasseh, west of the Jordan
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית שְׁאן (Beyth Sh'an) means 'house of ease' and refers to a location in Manasseh, west of the Jordan River. The term is built from the words for 'house' (בַּיִת, *bayit*) and 'ease' or 'quiet' (שָׁן, *shan*). It is noted in various entries as Beth-Shean or Beth-Shan.
בֵּית שְׁאָן n.pr.loc. in Manasseh, W. of Jordan (place of quiet)
base
H1052 בֵּית שְׁאָן
1052 Beyth Sh'an bayth she-awn'
or Beyth Shan {bayth shawn'}; from 1004 and 7599; house of
ease; Beth-Shean or Beth-Shan, a place in Palestine:--Beth-
shean, Beth-Shan.
see HEBREW for 01004
see HEBREW for 07599
בֵּית שְׁאָן (bet she.an) — Beth-shean.
§ Beth-shean or Beth-Shan = "house of ease"
a place in Manasseh, west of the Jordan
HNpl — Noun properHNpl