2 Chronicles 18:33 — Word Study
WLCוְאִ֗ישׁ מָשַׁ֤ךְ בַּקֶּ֙שֶׁת֙ לְתֻמּ֔וֹ וַיַּךְ֙ אֶת־ מֶ֣לֶךְ יִשְׂרָאֵ֔ל בֵּ֥ין הַדְּבָקִ֖ים וּבֵ֣ין הַשִּׁרְיָ֑ן וַיֹּ֣אמֶר לָֽרַכָּ֗ב הֲפֹ֧ךְ יָדְךָ֛ וְהוֹצֵאתַ֥נִי מִן־ הַֽמַּחֲנֶ֖ה כִּ֥י הָחֳלֵֽיתִי׃
BSA◂However, a [certain] manʼîysh [unknown, random] drewmâshak■ his bowqesheth [at a venture] without taking special aimtôm and he strucknâkâh▸ the kingmelek [ruler, monarch] of IsraelYisrâʼêl [God's chosen people] betweenbêyn the jointsdebeq [connections, links] of his armorshiryôwn [breastplate, coat of mail] So [the king] saidʼâmar▸ to his charioteerrakkâb [driver, chariot man] Turn aroundhâphak [overturn, change direction] and take me outyâtsâʼ ofmin the battlemachăneh [conflict, war] forkîy I am badly woundedchâlâh■ [severely, sorely, hurt, injured]
| Greek | English | Parsing |
|---|---|---|
| וְאִ֗ישׁ | and someone | Conjunction, noun common masculine singular absolute |
| מָשַׁ֤ךְ | he drew | Verb, Qal, perfect third person masculine singular |
| בַּקֶּ֙שֶׁת֙ | on the bow | Preposition, noun common feminine singular absolute |
| לְתֻמּ֔וֹ | to innocence his | Preposition, noun common masculine singular construct, suffix |
| וַיַּךְ֙ | and he struck | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מֶ֣לֶךְ | [the] king of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| בֵּ֥ין | between | Prep |
| הַדְּבָקִ֖ים | the joints | Particle, noun common masculine plural absolute |
| וּבֵ֣ין | and between | Conjunction |
| הַשִּׁרְיָ֑ן | the body armor | Particle, noun common masculine singular absolute |
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לָֽרַכָּ֗ב | to the charioteer | Preposition, noun common masculine singular absolute |
| הֲפֹ֧ךְ | turn around | Verb, Qal, imperative second person masculine singular |
| יָדְךָ֛ | hand your | Noun common both singular construct, suffix |
| וְהוֹצֵאתַ֥נִי | and you will take out me | Verb hiphil sequential perfect second person masculine singular, suffix |
| מִן־ | from | Preposition |
| הַֽמַּחֲנֶ֖ה | the camp | Particle, noun common feminine singular absolute |
| כִּ֥י | for | Particle |
| הָחֳלֵֽיתִי׃ | I have been wounded | Verb, Hophal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | However, a certain man drew his bow without taking special aim, and he struck the king of Israel between the joints of his armor. So the king said to his charioteer, “Turn around and take me out of the battle, for I am badly wounded!” |
| KJV | And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot man, Turn thine hand, that thou mayest carry me out of the host; for I am wounded. |
| ASV | And a certain man drew his bow at a venture, and smote the king of Israel between the joints of the armor: wherefore he said to the driver of the chariot, Turn thy hand, and carry me out of the host; for I am sore wounded. |
| YLT | And a man hath drawn with a bow, in his simplicity, and smiteth the king of Israel between the joinings and the coat of mail, and he saith to the charioteer, 'Turn thy hand, and thou hast brought me out of the camp, for I have become sick.' |
| WEB | A certain man drew his bow at random, and struck the king of Israel between the joints of the armor. Therefore he said to the driver of the chariot, “Turn around and carry me out of the battle, for I am severely wounded.” |
| BBE | And a certain man sent an arrow from his bow without thought of its direction, and gave the king of Israel a wound where his breastplate was joined to his clothing; so he said to the driver of his war-carriage, Go to one side and take me away out of the army, for I am badly wounded. |
Where they part company is בַּקֶּ֙שֶׁת֙ — see How Translations Differ.
The structure consists of a main clause followed by several subordinate phrases that elaborate on the actions and circumstances.




5 commentators on this verse
Trapp, Ellicott, AdamClarke, Cambridge & more — read them ›
clause
subjectאִישׁ
verbמָשַׁךְ
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 — 2 Chronicles 18:33
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 Battle Against Aramgenerated
2 Chronicles 18:33 describes a pivotal moment in battle when a man, without aiming, shot an arrow that fatally wounded the king of Israel. This incident highlights the unpredictability of warfare and the vulnerability of even the most powerful leaders. The king's immediate response to his charioteer reflects his dire situation, emphasizing the urgency of his command to retreat, as he realizes he is severely injured.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 22:34 | However, a certain man drew his bow without taking special aim, and he struck the king of Israel between the joints of his armor. So the king said to his charioteer, “Turn around and take me out of the battle, for I am badly wounded!” |
| 2 | 2 Samuel 15:11 | Two hundred men from Jerusalem accompanied Absalom. They had been invited as guests and they went along innocently, for they knew nothing about the matter. |
| 3 | 1 Kings 22:34–35 | However, a certain man drew his bow without taking special aim, and he struck the king of Israel between the joints of his armor. So the king said to his charioteer, “Turn around and take me out of the battle, for I am badly wounded!” |
| 4 | 2 Chronicles 35:23 | There the archers shot King Josiah, who said to his servants, “Take me away, for I am badly wounded!” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אִישׁ, ve.'Ishgenerated
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
In this verse, it refers to an unknown man whose actions significantly impact the course of the battle. The use of אִישׁ emphasizes the randomness of the event, as this man is not identified, highlighting the unpredictability of fate in battle.
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 main verb of the verse is וַיַּךְ, and he struck, which governs the action of the sentence. The structure includes a subject, the action of drawing the bow, and the result of striking the king. The sequence of actions builds a narrative of the event's unfolding.
The sentence flows from the action of the man drawing his bow to the consequence of the king being struck, culminating in the king's urgent command to his charioteer. This order reflects the gravity of his injury and the need for immediate action.
Septuagint Backgroundgenerated
The Septuagint translates אִישׁ as ἀνὴρ, which also means 'man' and carries similar implications of an individual. This choice aligns with the Hebrew meaning, maintaining the focus on the actions of a singular, unidentified individual.
The Greek word ἐνέτεινεν for מָשַׁךְ suggests a deliberate action of drawing, which may imply a more intentional act compared to the Hebrew's broader application of drawing.
In plain words — the whole versegenerated
2 Chronicles 18:33 tells us that a certain man shot an arrow that struck the king of Israel in a vulnerable spot. The king, realizing he was badly wounded, instructed his charioteer to turn around and take him out of the battle. This moment illustrates the unpredictability of warfare and the fragility of life.
Frequently Asked Questionsgenerated
It suggests that the action was random or unintentional, highlighting the chaotic nature of battle.
The king's injury signifies the vulnerability of leaders in battle and the unpredictable outcomes of warfare.
The king's response underscores the urgency of his situation and the need for immediate action in times of crisis.
This verse illustrates a turning point in the battle, emphasizing the role of chance and fate in the outcomes of conflict.
Reflection Questionsgenerated
- What are some examples of unexpected events in my life that have changed my direction?
- How do I respond in times of crisis, and what can I learn from the king's urgent command?
- What does this passage teach about the unpredictability of life and leadership?
- How can I prepare myself to face unexpected challenges, just as the king had to in battle?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 2 Chronicles 18:33 itself, not merely on the chapter around it.
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 18:33 And a [certain] man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot man, Turn thine hand, that thou mayest carry me out of the host; for I am wounded.Ver. 33. Between the joints of the harness.] The hand of Heaven carrying the arrow to that very place. As when God will save a man, a book in his bosom, the money in his purse, the buckle of his girdle shall preserve him from the deadly thrust, or shot. For I am wounded.] Heb., I am sick, or weary. Perhaps he would have concealed his deadly wound from his chariot man; but “Eυρε Fεοςτοναλιτρον.” His "sin had now found him out"; and, as stout hearted as…
Read John Trapp on 2 Chronicles 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) Drew a bow.—With the bow.At a venture.—See margin, and comp. 2 Samuel 15:11, where a similar phrase occurs, which Gesenius interprets “without thought of evil design.” The LXX. εὐστόχως, “with good aim,” is a bad guess. Syriac, “innocently straight before him.” But the explanation of Rashi seems best: “without knowing why he chose that particular man to shoot at.” And smote.—See on 2 Chronicles 18:23. Between the joints of the harness.—Or, breastplate. So Syriac, “between the division of his mail”; the LXX. has “in the midst of the lungs and breast:; Vulgate, “between the neck and shoulders”; both mere guesses. That thou mayst carry (literally, bring) me out.—Kings, and bring me out.
Read Charles John Ellicott on 2 Chronicles 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. A certain man drew a bow] The Targum tells us who it was. "Now, Naaman, the captain of the host of the great king of Syria, drew a bow against him, (that the prophecy of Elijah the Tishbite, and of Micaiah the son of Imla, might be fulfilled,) and smote the king of Israel between the heart and the caul of the liver, through the place where the coat of mail is joined." 2Kg 5:1 for this tradition.
Read AdamClarke on 2 Chronicles 18 →
CambridgeThe Cambridge Bible for Schools and Colleges33. And a certain man drew a bow] Render, But a certain man had drawn a bow. God had already brought about that which the Syrians were labouring to perform. at a venture] Better, as mg., in his simplicity, i.e. without knowing that he was aiming at Ahab. Cp. 2 Samuel 15:11. between the joints of the harness] Probably between the breastplate (or coat of mail) and the appendages to it; the wound would be in the lower part of the body. that thou mayest carry me] R.V. and carry me (so 1 Kin.). wounded] R.V. sore wounded (so 1 Kin., R.V.).
Read Cambridge on 2 Chronicles 18 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3-34. The rest of this chapter is parallel with 1 Kings 22:4-39, where see notes.
Read Daniel Denison Whedon on 2 Chronicles 18 →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
However, a certain man drew his bow without taking special aim, and he struck the king of Israel between the joints of his armor. So the king said to his charioteer, “Turn around and take me out of the battle, for I am badly wounded!”
A certain man drew his bow at random, and struck the king of Israel between the joints of the armor. Therefore he said to the driver of the chariot, “Turn around and carry me out of the battle, for I am severely wounded.”
However, a certain man drew his bow without taking special aim, and he struck the king of Israel between the joints of his armor. So the king said to his charioteer, “Turn around and take me out of the battle, for I am badly wounded!”
Now an archer shot an arrow at random and it struck the king of Israel between the plates of his armor. The king ordered his charioteer, “Turn around and take me from the battle line, for I am wounded.”
Tyndale line
And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot man, Turn thine hand, that thou mayest carry me out of the host; for I am wounded.
And a certain man drew his bow at a venture, and smote the king of Israel between the joints of the armor: wherefore he said to the driver of the chariot, Turn thy hand, and carry me out of the host; for I am sore wounded.
And a certain man drew his bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said to the driver of the chariot, Turn thine hand, and carry me out of the host; for I am sore wounded.
And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot-man, Turn thy hand, that thou mayest carry me out of the host; for I am wounded.
Then a certaine man drewe a bowe mightily, and smote the King of Israel betweene the ioyntes of his brigandine: Therefore he saide to his charetman, Turne thine hand, and carie mee out of the host: for I am hurt.
Strictly literal
And a man drew a bow at a venture, and smote the king of Israel between the fastenings and the corslet. And he said to the charioteer, Turn thy hand and drive me out of the camp; for I am wounded.
And a man hath drawn with a bow, in his simplicity, and smiteth the king of Israel between the joinings and the coat of mail, and he saith to the charioteer, 'Turn thy hand, and thou hast brought me out of the camp, for I have become sick.'
And a man has drawn with a bow in his simplicity, and strikes the king of Israel between the joinings and the coat of mail, and he says to the charioteer, “Turn your hand, and you have brought me out of the camp, for I have become [gravely] sick.”
But a certain man drew his bow at a venture, and struck the king of Israel between the joints and the armor: wherefore he said to the chariot-driver, Turn about, and carry me out of the camp; for I am wounded.
But a certain man drew his bow at random and shot the king of Israel between the joints of his armor. Then Ahab said to the driver of his chariot, “Turn around and carry me out of the battle, for I am badly wounded.”
From the Latin
And it happened that one of the people shot an arrow at a venture, and struck the king of Israel between the neck and the shoulders, and he said to his chariot man: Turn thy hand, and carry me out of the battle, for I am wounded.
Simplified
However, an enemy archer shot an arrow at random, hitting the king of Israel between the joints of his armor by his breastplate. The king told his charioteer, “Turn around and get me out of the fight, because I've been wounded!”
And a certain man sent an arrow from his bow without thought of its direction, and gave the king of Israel a wound where his breastplate was joined to his clothing; so he said to the driver of his war-carriage, Go to one side and take me away out of the army, for I am badly wounded.
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 (MT) states that a man drew his bow without taking special aim and struck the king of Israel between the joints of his armor. The Septuagint (LXX) largely agrees with the MT, matching 19 out of 21 words, indicating a high degree of consistency between the two texts. However, the specific wording and structure may differ due to the LXX's unique translation approach. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so the MT and LXX remain the primary witnesses for this passage.
וְאִ֗ישׁ מָשַׁ֤ךְ בַּקֶּ֙שֶׁת֙ לְתֻמּ֔וֹ וַיַּךְ֙ אֶת־ מֶ֣לֶךְ יִשְׂרָאֵ֔ל בֵּ֥ין הַדְּבָקִ֖ים וּבֵ֣ין הַשִּׁרְיָ֑ן וַיֹּ֣אמֶר לָֽרַכָּ֗ב הֲפֹ֧ךְ יָדְךָ֛ וְהוֹצֵאתַ֥נִי מִן־ הַֽמַּחֲנֶ֖ה כִּ֥י הָחֳלֵֽיתִי׃
19 of the 21 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 2 Chronicles 18:33
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 אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
מָשַׁךְ (mashak) is a Hebrew verb meaning to draw or drag, with a wide range of applications. It can refer to actions like drawing a bow, prolonging time, or trailing seed during sowing. The entries also note uses in contexts of sound and cheer, as well as implications of height and postponement.
מָשַׁךְ vb. draw, drag
Qal
draw and lift out of
draw the bow
proceed, march
draw out a sound, give a sound
draw out, prolong, continue
trail seed (draw along in sowing)
(late) cheer (draw, attract, gratigy)
Niph. they shall not be prolonged (days of Babylon); it shall not be postponed
Pu. long drawn out: of persons, = tall; hope postponed, deferred
base
H4900 מָשַׁךְ draw, drag .. draw and lift out of
. draw the bow
. proceed, march
. draw out a sound, give a sound
. draw out, prolong, continue
. trail seed (draw along in sowing)
. (late) cheer (draw, attract, gratigy)
. they shall not be prolonged (days of Babylon); it shall not be postponed
. long drawn out: of persons, = tall; hope postponed, deferred
4900 mashak maw-shak'
a primitive root; to draw, used in a great variety of
applications (including to sow, to sound, to prolong, to
develop, to march, to remove, to delay, to be tall,
etc.):--draw (along, out), continue, defer, extend, forbear,
X give, handle, make (pro-, sound)long, X sow, scatter,
stretch out.
מָשַׁךְ (ma.shakh) — to draw.
1) to draw, drag, seize
1a) (Qal)
1a1) to draw (and lift out), drag along, lead along, drag or lead off, draw down
1a2) to draw (the bow)
1a3) to proceed, march
1a4) to draw out or give (a sound)
1a5) to draw out, prolong, continue
1a6) to trail (seed in sowing)
1a7) to cheer, draw, attract, gratify
1b) (Niphal) to be drawn out
1c) (Pual)
1c1) to be drawn out, be postponed, be deferred
1c2) to be tall
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
bo.
See ARCHERY.
Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly “copper”) are mentioned (2 Sam. 22:35;
(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.
A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In
תֹּם (tom) refers to completeness or integrity, encompassing notions of fullness, innocence, and simplicity. It is derived from a root meaning to be complete or perfect. The word appears in contexts related to moral uprightness and wholeness, though the specific verses are not detailed in the entries.
תֹּם n.[m.] completeness, integrity
completeness, fulness
innocence, simplicity
integrity
תֻּמִּים
base
H8537 תֹּם completeness, integrity
8537 tom tome
from 8552; completeness; figuratively, prosperity; usually
(morally) innocence:--full, integrity, perfect(-ion),
simplicity, upright(-ly, -ness), at a venture. See 8550.
see HEBREW for 08552
see HEBREW for 08550
תֹּם (tom) — integrity.
1) integrity, completeness
1a) completeness, fulness
1b) innocence, simplicity
1c) integrity
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
דֶּ֫בֶק (deveq) refers to a joining or soldering, often implying a joint or appendage. It encompasses meanings related to joining, soldering, and the open joints of a breastplate. The word is derived from a root that suggests a connection or fastening.
דֶּ֫בֶק n.m. joining, soldering, appendage
base
H1694 דֶּ֫בֶק joining, soldering, appendage
1694 debeq deh'-bek
from 1692; a joint; by implication, solder:--joint, solder.
see HEBREW for 01692
דֶּ֫בֶק (de.veq) — joint.
1) joints, soldering, joining, appendage
1a) joining, soldering, riveting
1b) appendage, open joints of a breastplate
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
HC/Acmsc — ConjunctionHC/Acmsc
שִׁרְיָה (*shiryah*) refers to a weapon, possibly a lance or javelin, while שִׁרְיוֹן (*shiryon*) denotes body armor or a breastplate. The word is derived from a root meaning 'to turn,' suggesting a twisted form, and is associated with protective gear in the context of battle, as seen in Job 41:18.
שִׁרְיָה n.f. a weapon, perhaps lance, javelin;—Jb 41:18
ref
שִׁרְיוֹן, שִׁרְיָ֑ן n.[m.] body-armour
base
H8302a שִׁרְיָה a weapon, perhaps lance, javelin H8302b שִׁרְיוֹן, שִׁרְיָ֑ן body-armour
8302 shiryown shir-yone'
or shiryon {shir-yone'}; and shiryan {shir- yawn'}; also
(feminine) shiryah {shir-yaw'}; and shiryonah {shir-yo-naw'};
from 8281 in the original sense of turning; a corslet (as if
twisted):--breastplate, coat of mail, habergeon, harness.
See 5630.
see HEBREW for 08281
see HEBREW for 05630
שִׁרְיָה (sir.yah) — lance.
1) a weapon
1a) perhaps a lance, javelin
שִׁרְיוֹן (shir.yon) — armor.
body armour
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
→ The equipment of a soldier Jer 46:3,4; Eph 6:14-17
→ See BREASTPLATE
→ See BRIGANDINE
→ See COAT OF MAIL
→ See GREAVE
→ See HABERGEON
→ See HELMET
→ See SHIELD
→ FIGURATIVE Ro 13:12; 2Co 6:7; 10:4; Eph 6:11-17; 1Th 5:8
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
רַכָּב (rakkab) refers to a charioteer or horseman, derived from the root meaning to ride. The entries consistently emphasize its use in describing a driver of a chariot or a horseman, without significant disagreement among the lexicons.
רַכָּב n.m.
charioteer
horseman
base
H7395 רַכָּב
7395 rakkab rak-kawb'
from 7392; a charioteer:--chariot man, driver of a chariot,
horseman.
see HEBREW for 07392
רַכָּב (rak.kav) — charioteer.
1) driver, charioteer, horseman
1a) charioteer
1b) horseman
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbsc/Sp2ms — Noun common both singular construct · suffixHNcbsc/Sp2ms
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Hiphil-2ms | Suff — Verb hiphil sequential perfect second person masculine singular · suffixHc/Vhq2ms/Sp1bs
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
See WAR.
Camp
During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.
The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).
[ENCAMPMENT]
→ Of the Israelites around the tabernacle Nu 2; 3
→ See ITINERARY
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Hophal-Perf-1cs — Verb · Hophal · perfect first person common singularHVHp1cs
