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2 Kings 3:23 — Word Study

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WLCוַיֹּֽאמְרוּ֙ דָּ֣ם זֶ֔ה הָחֳרֵ֤ב נֶֽחֶרְבוּ֙ הַמְּלָכִ֔ים וַיַּכּ֖וּ אִ֣ישׁ אֶת־ רֵעֵ֑הוּ וְעַתָּ֥ה לַשָּׁלָ֖ל מוֹאָֽב׃

BSAThiszeh [visible sign, evident token] is blooddâm [the liquid that flows through the body] they exclaimedʼâmar [said with strong emotion, cried out] The kingsmelek [rulers, monarchs] have clashed swordschârab [engaged in fierce battle, fought intensely] and slaughterednâkâh [killed, destroyed] oneʼîysh anotherrêaʻ [each other, their own comrades] Nowʻattâh [at this moment, therefore] to the plundershâlâl [spoils of war, booty] MoabMôwʼâb [the land and people, descendants of Lot]

Word
Listen & take away2 Kings 3
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 23 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (mo.'Av) — no per-word recordings of the Hebrew exist to link to.
Take it away
2 Kings 3:23quick helps
In a sentenceThe Moabites mistakenly believe they see blood, interpreting it as a sign of battle among the kings.
Who is speakingThe Moabites, reacting to what they see.
Where we areIn the midst of a conflict, as the Moabites assess the situation.
The hard wordחָרַב, charab
Take awayThe Moabites are eager for the spoils of war.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectזֶה verbאָמַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 Kings 3:23

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 Moabgenerated

22When they got up early in the morning, the sun was shining on the water, and it looked as red as blood to the Moabites across the way.
23“This is blood!” they exclaimed. “The kings have clashed swords and slaughtered one another. Now to the plunder, Moab!”
24But when the Moabites came to the camp of Israel, the Israelites rose up and attacked them, and they fled before them. So the Israelites invaded their land and struck down the Moabites.
25They destroyed the cities, and each man threw stones on every good field until it was covered. They stopped up every spring and cut down every good tree. Only Kir-haraseth was left with stones in place, but men with slings surrounded it and attacked it as well.

2 Kings 3:23 describes a moment when the Moabites, seeing what they believe to be blood, assume that the kings have fought each other and are now ready to seize the opportunity for plunder. This scene illustrates the chaos of war and the misinterpretations that can arise in the heat of battle, leading to both confusion and opportunity.


Cross References

ReferenceText (BSB)
12 Kings 6:18–20As the Arameans came down against him, Elisha prayed to the LORD, “Please strike these people with blindness.” So He struck them with blindness, according to the word of Elisha.
22 Kings 7:6For the Lord had caused the Arameans to hear the sound of chariots, horses, and a great army, so that they said to one another, “Look, the king of Israel must have hired the kings of the Hittites and Egyptians to attack us.”
3Exodus 15:9The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’
4Judges 5:30‘Are they not finding and dividing the spoil— a girl or two for each warrior, a plunder of dyed garments for Sisera, the spoil of embroidered garments for the neck of the looter?’
52 Chronicles 20:25Then Jehoshaphat and his people went to carry off the plunder, and they found on the bodies an abundance of goods and valuables —more than they could carry away. They were gathering the plunder for three days because there was so much.

The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to


The Key Word חָרַב, ho.cho.Revgenerated

The verb חָרַב (charab) means to slay or destroy, conveying a sense of violence and conflict. It is used here to describe the intense fighting between the kings, emphasizing the catastrophic nature of their clash.

In this context, it highlights the Moabites' misunderstanding of the situation, as they interpret the aftermath of battle as a sign of their enemies' weakness, prompting them to rush towards the spoils.


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 יֹּֽאמְרוּ֙, they said, governs the entire statement, with several clauses providing details about what they observed and their conclusions. The structure shows a progression from observation to interpretation and action.

The sentence is composed of a series of clauses that build upon each other: the Moabites declare what they see, explain the cause (the kings fighting), and conclude with their intent to seize the plunder.


Septuagint Backgroundgenerated

The Septuagint translates חָרַב as ῥομφαίας, emphasizing the swords used in battle, which aligns with the Hebrew meaning of destruction in combat. This choice highlights the physicality of the conflict.

The Greek word εἶπαν corresponds to יֹּֽאמְרוּ֙, showing a direct translation of the Moabites' exclamation, maintaining the emotional intensity of their reaction.


In plain words — the whole versegenerated

2 Kings 3:23 recounts how the Moabites mistakenly think they see blood, leading them to believe that the kings have fought each other. They eagerly decide to take advantage of the situation and plunder.


Frequently Asked Questionsgenerated

What did the Moabites think they saw?

They thought they saw blood, interpreting it as a sign that the kings had fought each other.

What does the term 'plunder' refer to in this context?

Plunder refers to the spoils of war that the Moabites hoped to seize after the battle.

Why is the word 'blood' significant in this verse?

Blood symbolizes death and destruction, which the Moabites misinterpret as a sign of victory for them.

What can we learn from the Moabites' reaction?

Their eagerness to seize the moment shows how quickly people can act on assumptions without fully understanding the situation.


Reflection Questionsgenerated

  1. How can misunderstandings in communication lead to hasty decisions?
  2. What are some examples in life where appearances can be deceiving?
  3. In what ways can we prepare ourselves to seek the truth before acting?
  4. How does this story reflect the nature of conflict and opportunism?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on 2 Kings 3:23 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And they said, this is blood,.... They were very confident of it, having no notion of water, there having been no rain for some time; and perhaps it was not usual to see water at any time in this

Read John Gill on 2 Kings 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood: No JFB commentary on these verses.

Read Robert Jamieson on 2 Kings 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

They were so highly confident, that they send no scouts, but march thither with their whole army, and that in great disorder; wherein there was also a Divine hand, strengthening them in their mistakes, and hardening them to their destruction.

Read Matthew Poole on 2 Kings 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

2 Kings 3:23 And they said, This [is] blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.Ver. 23. This is blood.] For water they were confident there could be none. They have smitten one another.] Here they mused as themselves had used; for why might not others fall out, and fall foul on one another, as they had done?

Read John Trapp on 2 Kings 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(23) The kings are surely slain.—Have surely fought with (or destroyed) one another. LXX., ἐμαχέσαντο. The supposition was not improbable. Confederates of different races not seldom had been known to fall out among themselves (comp. Judges 7:22; 2 Chronicles 20:23, and Note), and in this case the old enmity of Edom towards Israel, and the suppressed jealousies between Israel and Judah, made such a result very likely. The Moabites would know also that the wady had been waterless, so that their mistake was natural. When once their instinct for plunder was aroused they did not stop to think, but with a wild cry of “Moab, to the spoil !” they rushed in disorder upon the Israelite camp.

Read Charles John Ellicott on 2 Kings 3 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 23. Therefore, Moab, to the spoil.] Thus they came on in a disorderly manner, and fell an easy prey to their enemies.

Read AdamClarke on 2 Kings 3 →
CambridgeThe Cambridge Bible for Schools and Colleges

23. the kings are surely slain [R.V. destroyed], and they have smitten one another] R.V. each man his fellow. The Moabites knew of the contests which had been between Israel and Judah in times past, and might readily fancy that the peace which had been made between Ahab and Jehoshaphat had now been broken through some difference during the expedition. They would also know that the Edomite vassal of Judah was likely to seize the first opportunity to strike a blow for independence. Their own wish too was no doubt father to the thought. Hence their impetuous rush down upon the enemy.

Read Cambridge on 2 Kings 3 →
Albert Barnes1798–1870Barnes' Notes on the Bible

The sun had risen with a ruddy light, as is frequently the case after a storm (compare Matthew 16:3), nearly over the Israelite camp, and the pits, deep but with small mouths, gleaming redly through

Read Albert Barnes on 2 Kings 3 →

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

BSBBerean Standard Bible2020

“This is blood!” they exclaimed. “The kings have clashed swords and slaughtered one another. Now to the plunder, Moab!”

WEBWorld English Bible2000

They said, “This is blood. The kings are surely destroyed, and they have struck each other. Now therefore, Moab, to the plunder!”

MSBMajority Standard Bible2022

“This is blood!” they exclaimed. “The kings have clashed swords and slaughtered one another. Now to the plunder, Moab!”

NETBNew English Translation2006

The Moabites said, “It’s blood! The kings are totally destroyed! They have struck one another down! Now, Moab, seize the plunder!”

Tyndale line

KJVKing James Version1611

And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.

ASVAmerican Standard Version1901

and they said, This is blood; the kings are surely destroyed, and they have smitten each man his fellow: now therefore, Moab, to the spoil.

RVARevised Version, American1894

and they said, This is blood; the kings are surely destroyed, and they have smitten each man his fellow: now therefore, Moab, to the spoil.

NWBWebster's Bible1833

And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.

GNVGeneva Bible1599

And they saide, This is blood the Kings are surely slaine, and one hath smitten another: now therefore, Moab, to the spoyle.

Strictly literal

DBYDarby Translation1890

And they said, This is blood: the kings are entirely destroyed, and have smitten one another; and now, Moab, to the spoil!

YLTYoung's Literal Translation1862

and say, 'Blood this [is]; the kings have been surely destroyed, and they smite each his neighbour; and now for spoil, Moab!'

LSVLiteral Standard Version2020

and say, “This [is] blood; the kings have been surely destroyed, and they each strike his neighbor; and now for spoil, Moab!”

ILTInterlinear Literal Translation2000

And they said, This is blood; the kings have certainly had a contest among themselves, and they have smitten one another: and now, up to the spoil, Moab.

ULBUnlocked Literal Bible2017

They exclaimed, “This is blood! The kings have certainly been destroyed, and they have killed each other! So now, Moab, let us go plunder them!”

From the Latin

DRADouay-Rheims (Challoner)1899

And they said: It is the blood of the sword: the kings have fought among themselves, and they have killed one another: go now, Moab, to the spoils.

Simplified

FBVFree Bible Version2020

“This is blood!” they said. “The kings and their armies must have attacked and killed each other! Moabites, let's grab the plunder!”

BBEBible in Basic English1949

Then they said, This is blood: it is clear that destruction has come on the kings; they have been fighting one another: now come, Moab, let us take their goods.

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.

וַandclauseverbיֹּֽאמְרוּ֙they.saidclausepredicateדָּ֣ם[is].bloodsubjectזֶ֔הthisclauseadverbialהָחֳרֵ֤בsurely.(fight)verbנֶֽחֶרְבוּ֙they.have.fought.one.anothernoun phrase · subjectהַtheמְּלָכִ֔יםkingsוַandclauseverbיַּכּ֖וּthey.have.struck.downadverbialאִ֣ישׁeachnoun phrase · objectאֶת(et)noun phraseרֵעֵ֑neighborהוּhisconjunction phraseוְandעַתָּ֥הthereforeclauseclauseprepositional phrase · prepositionalלַtonoun phrasetheשָּׁלָ֖לplunderclauseמוֹאָֽבO.Moab

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) presents the verse as: 'וַיֹּֽאמְרוּ֙ דָּ֣ם זֶ֔ה הָחֳרֵ֤ב נֶֽחֶרְבוּ֙ הַמְּלָכִ֔ים וַיַּכּ֖וּ אִ֣ישׁ אֶת־ רֵעֵ֑הוּ וְעַתָּ֥ה לַשָּׁלָ֖ל מוֹאָֽב׃' which translates to 'They said, “This is blood! The kings have clashed swords and slaughtered one another. Now to the plunder, Moab!”' The Septuagint (LXX) agrees with the MT in meaning, as 11 of the 13 words correspond directly, although the exact wording and order differ due to translation choices. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct comparison for this verse, so we cannot assess their agreement or differences with the MT in this instance. Overall, the MT and LXX convey the same narrative, highlighting the confusion of the Moabites upon seeing what they thought was blood.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיֹּֽאמְרוּ֙ דָּ֣ם זֶ֔ה הָחֳרֵ֤ב נֶֽחֶרְבוּ֙ הַמְּלָכִ֔ים וַיַּכּ֖וּ אִ֣ישׁ אֶת־ רֵעֵ֑הוּ וְעַתָּ֥ה לַשָּׁלָ֖ל מוֹאָֽב׃

Septuagintthe Greek the translators chose, word by word
וַיֹּֽאמְרוּ֙εἶπανדָּ֣םαἷμαזֶ֔הτοῦτοהָחֳרֵ֤בῥομφαίαςנֶֽחֶרְבוּ֙ἐμαξέσαντοהַמְּלָכִ֔יםβασιλεῖςוַיַּכּ֖וּἐπάταχανאִ֣ישׁἀνὴρרֵעֵ֑הוּαὐτοῦוְעַתָּ֥הνῦνמוֹאָֽב׃μωαβ

11 of the 13 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.

2 Kings 3:23אָמַרand they saand they saidאָמַרדָּם[is] blood[is] bloodדָּםזֶהthisthisזֶהחָרֵבcertainlycertainlyחָרֵבחָרֵבthey have fthey have foughחָרֵבמֶ֫לֶךְthe kingsthe kingsמֶ֫לֶךְנָכָהand they haand they have sנָכָהאִישׁeacheachאִישׁאֵתthe object the object markאֵתרֵעַneighbor hineighbor hisרֵעַעַתָּ֫הand therefoand thereforeעַתָּ֫השָׁלָלto the plunto the plunderשָׁלָלמוֹאָבO MoabO Moabמוֹאָבשָׁלַלto taketo takeשָׁלַלדָּמַםto silenceto silence: staדָּמַםמָלַךְto reignto reignמָלַךְאוֹתsign: mirasign: miraculouאוֹתעֵתtimetimeעֵתזֶהthisthisזֶהזֹהthisthisזֹהאֱנוֹשׁhumanhumanאֱנוֹשׁאִשָּׁהwomanwomanאִשָּׁהבֵּית־עֵ֫קֶדHouse of SHouse of Shepheבֵּית־עֵ֫קֶדאָבfatherfatherאָביָשַׁםbe desolatbe desolateיָשַׁםיָבֵשׁto witherto witherיָבֵשׁכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהזָרַקto scatterto scatterזָרַקנָקִיinnocentinnocentנָקִיאַיwhere?where?אַי
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in 2 Kings 3:23

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.

and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
וַיֹּֽאמְרוּ֙vai.yo.me.Ru and they said H559 Verb · Qal · sequential imperfect third person masculine plural
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Amplified meaning
said with strong emotion, cried out
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine plural
Hc/Vqw3mp
The company it keepswords that stand beside it more often than chance
and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
דָּ֣םdam [is] blood H1818 Noun common · masculine singular absolute
360× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Blood refers to the liquid that flows through the body, essential for life. In the Bible, blood is often used to symbolize life, guilt, or sacrifice, as seen in the story of Jesus' crucifixion.
Amplified meaning
the liquid that flows through the body
Tyndale gloss
blood
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּם 300 n.m. blood

blood of man or animal

usually blood become visible

blood used with religious significance

fig. of wine

base

Brown-Driver-Briggs glosses

H1818 דָּם blood

Strong's Hebrew Dictionary

1818 dam dawm

from 1826 (compare 119); blood (as that which when shed

causes death) of man or an animal; by analogy, the juice of

the grape; figuratively (especially in the plural) bloodshed

(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +

innocent.

see HEBREW for 01826

see HEBREW for 0119

Translators Brief Hebrew Lexicon

דָּם (dam) — blood.

1) blood

1a) of wine (fig.)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).

1. Primitive Ideas:

Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…

Easton's Bible Dictionary

Blood

(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).

(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…

Smith's Bible Dictionary

To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)

American Tract Society Bible Dictionary

The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…

and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
זֶ֔הZeh this H2088 Particle
1,180× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is a pronoun meaning this or that, used to point out a specific person or thing. It appears in many contexts, including Genesis and Psalms, to indicate something specific. The KJV translates it as he, here, or it.
Amplified meaning
visible sign, evident token
Tyndale gloss
this
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.

Brown-Driver-Briggs Hebrew Lexicon (full)

זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here

standing alone

In appos. to subst.

More oft. as pred.

It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.

In poetry, as a relative pron. (rare)

With prefixes (in special senses)

base

Brown-Driver-Briggs glosses

H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone

. In appos. to subst.

. More oft. as pred.

. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.

. In poetry, as a relative pron. (rare)

. With prefixes (in special senses)

Strong's Hebrew Dictionary

2088 zeh zeh

a primitive word; the masculine demonstrative pronoun, this

or that:--he, X hence, X here, it(-self), X now, X of him, the

one...the other, X than the other, (X out of) the (self) same,

such (a one) that, these, this (hath, man), on this side...on

that side, X thus, very, which. Compare 2063, 2090, 2097,

2098.

see HEBREW for 02063

see HEBREW for 02090

see HEBREW for 02097

see HEBREW for 02098

Translators Brief Hebrew Lexicon

זֶה (zeh) — this.

1) this, this one, here, which, this...that, the one...the other, another, such

1a) (alone)

1a1) this one

1a2) this...that, the one...the other, another

1b) (appos to subst)

1b1) this

1c) (as predicate)

1c1) this, such

1d) (enclitically)

1d1) then

1d2) who, whom

1d3) how now, what now

1d4) what now

1d5) wherefore now

1d6) behold here

1d7) just now

1d8) now, now already

1e) (poetry)

1e1) wherein, which, those who

1f) (with prefixes)

1f1) in this (place) here, then

1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter

1f3) thus and thus

1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus

1f5) from here, hence, on one side...on the other side

1f6) on this account

1f7) in spite of this, which, whence, how

Morphologythe parsing behind the code
Berean parsing
Pron — Particle
HTm
and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
הָחֳרֵ֤בho.cho.Rev certainly H2717 Verb · Hophal · infinitive absolute
40× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To slay or destroy is the meaning of this Hebrew word, which can also mean to dry up or desolate something. It is used to describe fighting, attacking, or laying waste.
Amplified meaning
engaged in fierce battle, fought intensely
Tyndale gloss
to dry
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָרֵב (charab) is a Hebrew verb with meanings related to dryness and destruction. It can refer to being dry or dried up, as well as to making something waste or desolate. Additionally, it can mean to attack or slay. The entries indicate a range of uses, from physical desiccation to metaphorical desolation, but do not present any significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָרֵב] vb. be dry, dried up

Qal be dry, dried up

Pu. of fresh bow-strings

Hiph. of י׳ drying up rivers

base

[חָרֵב] be waste, desolate

Qal be waste, desolate

Niph. as adj., desolate city

Hiph. lay waste, make desolate

Hoph. she is laid waste

base

[חָרַב] vb. (Aram. and rare) attack, smite down

Qal attack

Niph. the kings have attacked one another, fought together

Hoph. 2 K 3:23

base

Brown-Driver-Briggs glosses

H2717a חָרֵב be dry, dried up H2717b חָרֵב be waste, desolate H2717c חָרַב attack, smite down

Strong's Hebrew Dictionary

2717 charab khaw-rab'

or chareb {khaw-rabe'}; a primitive root; to parch (through

drought) i.e. (by analogy,) to desolate, destroy, kill:--

decay, (be) desolate, destroy(-er), (be) dry (up), slay, X

surely, (lay, lie, make) waste.

Translators Brief Hebrew Lexicon

חָרֵב (cha.rev) — to dry.

1) to be dry, be dried up

1a) (Qal) to be dried, be dried up

1b) (Pual) to be dried

1c) (Hiphil) to dry up

1d) (Hophal) to be dried up

חָרֵב (cha.rev) — to destroy.

1) to be waste, lay waste, make desolate, be desolate, be in ruins

1a) (Qal) to be waste, be desolate

1b) (Niphal)

1b1) to be made desolate

1b2) desolate (participle)

1c) (Hiphil) to lay waste, make desolate

1d) (Hophal) to be laid waste

Aramaic equivalent: cha.rav (חֲרַב "be wasted" H2718)

חָרַב (cha.rav) — to slay.

to attack, smite down, slay, fight

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Perf-3cp — Verb · Hophal · infinitive absolute
HVHaa
and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
נֶֽחֶרְבוּ֙ne.cher.Vu they have fought one another H2717 Verb · Niphal · perfect third person common plural
40× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To slay or destroy is the meaning of this Hebrew word, which can also mean to dry up or desolate something. It is used to describe fighting, attacking, or laying waste.
Tyndale gloss
to dry
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָרֵב (charab) is a Hebrew verb with meanings related to dryness and destruction. It can refer to being dry or dried up, as well as to making something waste or desolate. Additionally, it can mean to attack or slay. The entries indicate a range of uses, from physical desiccation to metaphorical desolation, but do not present any significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָרֵב] vb. be dry, dried up

Qal be dry, dried up

Pu. of fresh bow-strings

Hiph. of י׳ drying up rivers

base

[חָרֵב] be waste, desolate

Qal be waste, desolate

Niph. as adj., desolate city

Hiph. lay waste, make desolate

Hoph. she is laid waste

base

[חָרַב] vb. (Aram. and rare) attack, smite down

Qal attack

Niph. the kings have attacked one another, fought together

Hoph. 2 K 3:23

base

Brown-Driver-Briggs glosses

H2717a חָרֵב be dry, dried up H2717b חָרֵב be waste, desolate H2717c חָרַב attack, smite down

Strong's Hebrew Dictionary

2717 charab khaw-rab'

or chareb {khaw-rabe'}; a primitive root; to parch (through

drought) i.e. (by analogy,) to desolate, destroy, kill:--

decay, (be) desolate, destroy(-er), (be) dry (up), slay, X

surely, (lay, lie, make) waste.

Translators Brief Hebrew Lexicon

חָרֵב (cha.rev) — to dry.

1) to be dry, be dried up

1a) (Qal) to be dried, be dried up

1b) (Pual) to be dried

1c) (Hiphil) to dry up

1d) (Hophal) to be dried up

חָרֵב (cha.rev) — to destroy.

1) to be waste, lay waste, make desolate, be desolate, be in ruins

1a) (Qal) to be waste, be desolate

1b) (Niphal)

1b1) to be made desolate

1b2) desolate (participle)

1c) (Hiphil) to lay waste, make desolate

1d) (Hophal) to be laid waste

Aramaic equivalent: cha.rav (חֲרַב "be wasted" H2718)

חָרַב (cha.rav) — to slay.

to attack, smite down, slay, fight

Morphologythe parsing behind the code
Berean parsing
HVNp3cp — Verb · Niphal · perfect third person common plural
HVNp3cp
and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
הַמְּלָכִ֔יםha.me.la.Khim the kings H4428 Particle · noun common masculine plural absolute
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Amplified meaning
rulers, monarchs
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Art | N-mp — Particle · noun common masculine plural absolute
HTd/Ncmpa
Bible dictionarieson the English sense
Smith's Bible Dictionary

of Judah and Israel. For the list see table at the end of this volume.

Torrey's New Topical Textbook

- Israel warned against seeking

1Sa 8:9-18

- Sin of Israel in seeking

1Sa 12:17-20

- Israel in seeking, rejected God as their king

1Sa 8:7; 10:19

- Israel asked for, that they might be like the nations

1Sa 8:5,19,20

- First given to Israel in anger

Ho 13:11

- God reserved to himself the choice of

De 17:14,15; 1Sa 9:16,17; 16:12

- When first established in Israel, not hereditary

De 17:20; 1Sa 13:13,14; 15:28,29

and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
וַיַּכּ֖וּvai.ya.Ku and they have struck down H5221 Verb · Hiphil · sequential imperfect third person masculine plural
500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Amplified meaning
killed, destroyed
Tyndale gloss
to smite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine plural
Hc/Vhw3mp
and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
אִ֣ישׁ'ish each H376 Noun common · masculine singular absolute
1,664× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Tyndale gloss
man
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִישׁ 2166 n.m. man (= vir)

base

Brown-Driver-Briggs glosses

H376 אִישׁ man (= vir)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
The company it keepswords that stand beside it more often than chance
and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
רֵעֵ֑הוּre.'E.hu neighbor his H7453 Noun common masculine singular construct · suffix
188× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A neighbor or friend is what this word means, describing someone close to you. It can also refer to a companion, fellow citizen, or another person, and is often translated as brother or friend.
Amplified meaning
each other, their own comrades
Tyndale gloss
neighbor
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'

Brown-Driver-Briggs Hebrew Lexicon (full)

רֵעַ 187 n.m. friend, companion, fellow

base

Brown-Driver-Briggs glosses

H7453 רֵעַ friend, companion, fellow

Strong's Hebrew Dictionary

7453 rea` ray'-ah

or reya2 {ray'-ah}; from 7462; an associate (more or less

close):--brother, companion, fellow, friend, husband, lover,

neighbour, X (an-)other.

see HEBREW for 0reya2

see HEBREW for 07462

Translators Brief Hebrew Lexicon

רֵעַ (re.a) — neighbor.

1) friend, companion, fellow, another person

1a) friend, intimate

1b) fellow, fellow-citizen, another person (weaker sense)

1c) other, another (reciprocal phrase)

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
וְעַתָּ֥הve.'a.Tah and therefore H6258 Conjunction · adverb
433× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means now or at this time, like in Exodus when God says now is the time to act. It can also be used to connect ideas or show a change in time, as seen in the book of Isaiah.
Amplified meaning
at this moment, therefore
Tyndale gloss
now
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.

Brown-Driver-Briggs Hebrew Lexicon (full)

עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now

base

Brown-Driver-Briggs glosses

H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now

Strong's Hebrew Dictionary

6258 `attah at-taw'

from 6256; at this time, whether adverb, conjunction or

expletive:--henceforth, now, straightway, this time, whereas.

see HEBREW for 06256

Translators Brief Hebrew Lexicon

עַתָּ֫ה (at.tah) — now.

1) now

1a) now

1b) in phrases

Morphologythe parsing behind the code
Berean parsing
Conj | Adv — Conjunction · adverb
HC/D
The company it keepswords that stand beside it more often than chance
and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
לַשָּׁלָ֖לla.sha.Lal to the plunder H7998 Preposition · noun common masculine singular absolute
73× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Shâlâl refers to the spoils of war, or the booty taken from enemies. It is used in the Bible to describe the plunder or prey taken in battle. In the KJV, it is translated as 'prey' or 'spoil'.
Amplified meaning
spoils of war, booty
Tyndale gloss
spoil
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁלָל 75 n.m. prey, spoil, plunder, booty

base

Brown-Driver-Briggs glosses

H7998 שָׁלָל prey, spoil, plunder, booty

Strong's Hebrew Dictionary

7998 shalal shaw-lawl'

from 7997; booty:--prey, spoil.

see HEBREW for 07997

Translators Brief Hebrew Lexicon

שָׁלָל (sha.lal) — spoil.

1) prey, plunder, spoil, booty

1a) prey

1b) booty, spoil, plunder (of war)

1c) plunder (private)

1d) gain (meaning uncertain)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HRd/Ncmsa
and they said [is] blood this certainly they have fought one another the kings and they have struck down each the object marker neighbor his and therefore to the plunder O Moab
מוֹאָֽב׃mo.'Av O Moab H4124 Noun proper
181× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Moab refers to the land and descendants of the son of Lot, who was born out of an incestuous relationship. The land of Moab is mentioned in the book of Numbers and the book of Ruth.
Amplified meaning
the land and people, descendants of Lot
Tyndale gloss
(Plains of) Moab
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.

Brown-Driver-Briggs Hebrew Lexicon (full)

מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab

Moab as son of Lot by his elder daughter

Moab:

= nation of which Lot’s son is represented as ancestor

= territory of Moab

base

Brown-Driver-Briggs glosses

H4124 מוֹאָב, מֹאָב Moab

Strong's Hebrew Dictionary

4124 Mow'ab mo-awb

from a prolonged form of the prepositional prefix m- and 1;

from (her (the mother's)) father; Moab, an incestuous son of

Lot; also his territory and descendants:--Moab.

see HEBREW for 01

Translators Brief Hebrew Lexicon

מוֹאָב (mo.av) — Moab.

Moab = "of his father"

the nation descended from the son of Lot

Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)

מוֹאָב (mo.av) — Moab.

A man living at the time of the Patriarchs, first mentioned at Gen.19.37;

son of: Lot (H3876) and his first daughter (H3876H);

half-brother of Ben-ammi (H1151);

§ Moab = "of his father"

1) a son of Lot by his eldest daughter

2) the nation descended from the son of Lot

3) the land inhabited by the descendants of the son of Lot

מוֹאָב (mo.av) — (Plains of) Moab.

Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)

§ Moab = "of his father"

the land inhabited by the descendants of the son of Lot

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
Easton's Bible Dictionary

Moab

The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.

(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).

(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…

Smith's Bible Dictionary

(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…

Hitchcock's Bible Names Dictionary

of his father

Nave's Topical Bible

1. Son of Lot Ge 19:37

2. Plains of

Israelites come in De 2:17,18

Military forces numbered in Nu 26:3,63

The law rehearsed in, by Moses Nu 35; 36; De 29; 30; 31; 32; 33

The Israelites renew their covenant in De 29:1

The land of promise allotted in Jos 13:32

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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