2 Samuel 1:19 — Word Study
WLCהַצְּבִי֙ יִשְׂרָאֵ֔ל עַל־ בָּמוֹתֶ֖יךָ חָלָ֑ל אֵ֖יךְ נָפְל֥וּ גִבּוֹרִֽים׃
BSAYour glorytsᵉbîy [beauty, splendor] O IsraelYisrâʼêl [Jacob's descendants] lies slainchâlâl [killed, profaned] onʻal your heightsbâmâh [high places, mountains] Howʼêyk [in what way] the mightygibbôwr [strong, valiant] have fallennâphal■ [been defeated, overthrown]
| Greek | English | Parsing |
|---|---|---|
| הַצְּבִי֙ | the beauty | Particle, noun common masculine singular absolute |
| יִשְׂרָאֵ֔ל | O Israel | Noun proper |
| עַל־ | on | Preposition |
| בָּמוֹתֶ֖יךָ | high places your | Noun common feminine plural construct, suffix |
| חָלָ֑ל | [is] slain | Adj |
| אֵ֖יךְ | how! | Particle |
| נָפְל֥וּ | they have fallen | Verb, Qal, perfect third person common plural |
| גִבּוֹרִֽים׃ | [the] mighty [ones] | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Your glory, O Israel, lies slain on your heights. How the mighty have fallen! |
| KJV | The beauty of Israel is slain upon thy high places: how are the mighty fallen! |
| ASV | Thy glory, O Israel, is slain upon thy high places! How are the mighty fallen! |
| YLT | 'The Roebuck, O Israel, On thy high places [is] wounded; How have the mighty fallen! |
| WEB | “Your glory, Israel, was slain on your high places! How the mighty have fallen! |
| BBE | The glory, O Israel, is dead on your high places! How have the great ones been made low! |
Where they part company is in the rendering of נָפְל֥וּ — see How Translations Differ.
The sentence is structured around a lamentation, with a main clause expressing the state of Israel's glory and a subsequent exclamation about the fallen.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגִּבּוֹר
verbנָפַל
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 Samuel 1:19
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 Lament for Saul and Jonathangenerated
2 Samuel 1:19 captures David's grief over the deaths of Saul and Jonathan, expressing the sorrow of a nation mourning its leaders. This lament highlights the loss of Israel's glory and the strength of its warriors, emphasizing the tragic fall of the mighty in battle.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 1:23 | Saul and Jonathan, beloved and delightful in life, were not divided in death. They were swifter than eagles, they were stronger than lions. |
| 2 | Deuteronomy 4:7–8 | For what nation is great enough to have a god as near to them as the LORD our God is to us whenever we call on Him? |
| 3 | 1 Samuel 31:8 | The next day, when the Philistines came to strip the dead, they found Saul and his three sons fallen on Mount Gilboa. |
| 4 | Isaiah 4:2 | On that day the Branch of the LORD will be beautiful and glorious, and the fruit of the land will be the pride and glory of Israel’s survivors. |
| 5 | Isaiah 53:2 | He grew up before Him like a tender shoot, and like a root out of dry ground. He had no stately form or majesty to attract us, no beauty that we should desire Him. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הַצְּבִי֙, ha.tze.Vigenerated
The word צְבִי (tsbiy) means 'beauty' or 'glory,' often associated with something that is splendid or admirable. It can also refer to a gazelle, symbolizing grace and beauty. In this context, it signifies the splendor of Israel, now lost.
The parsing as a noun common masculine singular indicates that it refers to a singular concept of beauty, emphasizing the collective identity of Israel as a glorious nation now diminished.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of הַצְּבִי֙ as 'glory' or 'beauty,' with the Berean Standard Bible and KJV both using 'glory' in this context.
Sentence Structuregenerated
The finite verb נָפְל֥וּ (they have fallen) governs the entire verse, with two phrases describing the subject and the state of being. The structure emphasizes the lamentation's emotional weight.
The subject גִבּוֹרִֽים (the mighty) is positioned at the end, highlighting the focus on their downfall and the overall tragedy of the situation.
Septuagint Backgroundgenerated
The Septuagint translates הַצְּבִי֙ as ισραηλ, maintaining the focus on Israel's identity. This choice reflects a direct connection to the Hebrew term, preserving its connotation of beauty.
The Greek term used for נָפְל֥וּ is ἔπεσαν, which also conveys the sense of falling, aligning closely with the original Hebrew meaning.
In plain words — the whole versegenerated
2 Samuel 1:19 expresses David's sorrow over the deaths of Saul and Jonathan. He laments that Israel's beauty is slain and that the mighty have fallen, capturing a moment of deep national grief.
Frequently Asked Questionsgenerated
David is referring to the splendor and honor of Israel, which has been diminished due to the deaths of its leaders.
The mighty represent the strong warriors of Israel, and their defeat signifies a significant loss for the nation.
High places often symbolize areas of importance, such as battlefields or places of worship, and their mention here emphasizes the tragedy of the fallen.
Lamentation was a common practice in ancient Israel, used to express grief and honor the dead, showing the communal nature of mourning.
Reflection Questionsgenerated
- In what ways do we see the glory of our community reflected today, and how can we honor it?
- How can we support those who are grieving losses in our lives?
- What lessons can we learn from David's expression of grief?
- How do moments of loss shape our understanding of strength and vulnerability?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 1:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe beauty of Israel is slain upon thy high places,.... The high mountains of Gilboa, where Saul their king, and Jonathan his son, a prince of the blood, and natural heir to the crown, and multitudes
Read John Gill on 2 Samuel 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe beauty of Israel is slain upon thy high places: how are the mighty fallen! The beauty of Israel - literally, the gazelle or antelope of Israel (cf. 2 Samuel 2:18; 1 Chronicles 12:8; Son 2:7; Son 3:5).
Read Robert Jamieson on 2 Samuel 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe beauty of Israel; their flower and glory, Saul and Jonathan, and their army, consisting of young and valiant men. Upon thy high places, i.e. those which belong to thee, O land of Israel. How are the mighty fallen! how strangely! how suddenly! how dreadfully and universally!
Read Matthew Poole on 2 Samuel 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 1:19 The beauty of Israel is slain upon thy high places: how are the mighty fallen!Ver. 19. The beauty of Israel.] Here beginneth this sad sonnet, whereof this verse is the foot, and is therefore repeated. Junius readeth it, O thou beauty of Israel: which is, saith he, a periphrasis of God, of the land, saith Diodate. In this short song there are many things to be understood as being concise: the expressions of a man grieved for the death of his dear friends, and done in metre, which causeth a cloud. How are the mighty fallen!] q.d., By a divine hand doubtless, else they could hardly have been over matched: such notable warriors they were. In the remembrance of many that are yet…
Read John Trapp on 2 Samuel 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) The beauty of Israel, in the sense of the glory or ornament of Israel, referring to Saul and Jonathan. The rendering of the Syriac and some commentators, “the gazelle,” as a poetic name for Jonathan, is uncalled for, both because the words are spoken of Saul and Jonathan together, and because there is no evidence elsewhere that Jonathan was so called, nor is there any allusion to him under this figure in the song. Upon thy high places.—Comp. 2 Samuel 1:21; 2 Samuel 1:25. This line may be considered as the superscription of the whole song.
Read Charles John Ellicott on 2 Samuel 1 →CambridgeThe Cambridge Bible for Schools and Colleges19. The beauty of Israel, &c.] Better, Thy beauty (lit. the beauty), O Israel, upon thine high places is slain. Saul and Jonathan are thus described as the chief ornament and honour of Israel. The word translated glory may also mean roe or gazelle, a rendering which is adopted by some commentators, who refer it to Jonathan. There is not however any satisfactory evidence to shew that Jonathan’s personal beauty and swiftness of foot in attack or retreat had gained for him among the troops the name of ‘the Gazelle,’ as Ewald supposes (Hist. of Israel, III. 30), and as the elegy celebrates both Saul and Jonathan, the opening word cannot be limited to the latter only. thy high places] Gilboa is…
Read Cambridge on 2 Samuel 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe beauty ... - i. e. Saul and Jonathan who were the chief ornament and pride of Israel, and slain upon “high places” 2 Samuel 1:25, namely, on Mount Gilboa.
Read Albert Barnes on 2 Samuel 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. Gazelle — The word öáéprimarily means ornament, beauty, and is so rendered by the common version and most interpreters.
Read Daniel Denison Whedon on 2 Samuel 1 →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
“Your glory, O Israel, lies slain on your heights. How the mighty have fallen!
“Your glory, Israel, was slain on your high places! How the mighty have fallen!
“Your glory, O Israel, lies slain on your heights. How the mighty have fallen!
The beauty of Israel lies slain on your high places! How the mighty have fallen!
Tyndale line
The beauty of Israel is slain upon thy high places: how are the mighty fallen!
Thy glory, O Israel, is slain upon thy high places! How are the mighty fallen!
Thy glory, O Israel, is slain upon thy high places! how are the mighty fallen!
The beauty of Israel is slain upon thy high places: how are the mighty fallen!
O noble Israel, hee is slane vpon thy hie places: how are the mightie ouerthrowen!
Strictly literal
The beauty of Israel is slain upon thy high places: how are the mighty fallen!
'The Roebuck, O Israel, On thy high places [is] wounded; How have the mighty fallen!
“The beauty of Israel || [Is] wounded on your high places; How the mighty have fallen!
O beauty of Israel! upon the high places slain: how are the mighty fallen!
“Your glory, Israel, is dead, killed on your high places! How the mighty have fallen!
From the Latin
The illustrious of Israel are slain upon thy mountains: how are the valiant fallen?
Simplified
“Israel, the glorious one lies dead on your mountains. How the mighty have fallen!
The glory, O Israel, is dead on your high places! How have the great ones been made low!
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 of 2 Samuel 1:19 reads: "הַצְּבִי֙ יִשְׂרָאֵ֔ל עַל־ בָּמוֹתֶ֖יךָ חָלָ֑ל אֵ֖יךְ נָפְל֥וּ גִבּוֹרִֽים׃" which translates to "Your glory, O Israel, lies slain on your heights. How the mighty have fallen!" The Septuagint closely matches the Masoretic Text, with 7 out of 8 words corresponding directly, though it presents them in its own word order and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide differing readings for this verse, thus supporting the Masoretic Text's wording and meaning. Overall, the agreement among these ancient witnesses highlights the consistency of this poignant lament.
הַצְּבִי֙ יִשְׂרָאֵ֔ל עַל־ בָּמוֹתֶ֖יךָ חָלָ֑ל אֵ֖יךְ נָפְל֥וּ גִבּוֹרִֽים׃
7 of the 8 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 Samuel 1:19
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.
צְבִי (tsbiy) has two primary meanings: beauty or honor, and gazelle. It is derived from a root meaning prominence or splendor. The word encompasses concepts of beauty and glory, as well as referring to the gazelle, known for its gracefulness. The lexicons do not indicate any significant disagreement regarding its meanings.
צְבִי n.m. beauty, honour
base
צְבִי n.m. gazelle
base
H6643a צְבִי beauty, honour H6643b צְבִי gazelle
6643 tsbiy tseb-ee'
from 6638 in the sense of prominence; splendor (as
conspicuous); also a gazelle (as beautiful):--beautiful(-ty),
glorious (-ry), goodly, pleasant, roe(-buck).
see HEBREW for 06638
צְבִי (tse.vi) — beauty.
1) beauty, glory, honour
1a) beauty, decoration
1b) honour
צְבִי (tse.vi) — gazelle.
1) roebuck, gazelle
1a) perhaps an extinct animal, exact meaning unknown
Also means: tse.viy.yah (צְבִיָּה "gazelle" H6646)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
bu'-ti: The space allotted to this topic allows liberty only for the statement of two problems to students of the Bible. They should give distinct attention to the interblending of aesthetics with ethics in the Scripture. They should observe the extent and meaning of aesthetics in Nature.
1. Aesthetics in Scripture:
That the Bible is an ethical book is evident. Righteousness in all the relations of man as a moral being is the key to its inspiration, the guiding light to correct understanding of its utterance. But it is everywhere inspired and writ in an atmosphere of aesthetics. Study will bring out this fact from Genesis to Revelation. The first pair make their appearance in a garden where grew "every tree that is pleasant to the sight" (Ge 2:9), and the last vision for the race is an abode in a city whose gates are of pearl and…
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.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
בָּמָה (bamah) refers to a 'high place' or elevation, often associated with cultic worship sites. It can denote various heights, including mountains and battlefields, and may also imply a funeral mound. The term is derived from an unused root meaning 'to be high,' indicating its connection to elevation.
בָּמָה 104 n.f. high place
high place, mountain
high places, battle-fields
high places, as places of worship
funereal mound (?)
base
H1116 בָּמָה high place
1116 bamah bam-maw'
from an unused root (meaning to be high); an
elevation:--height, high place, wave.
בָּמָה (ba.mah) — high place.
1) high place, ridge, height, bamah (technical name for cultic platform)
1a) high place, mountain
1b) high places, battlefields
1c) high places (as places of worship)
1d) funeral mound?
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
חָלָל (chalal) primarily means 'pierced' or 'slain,' often in a context of fatal wounding. It can also refer to something that is 'profaned' or 'defiled.' The word is built from the root associated with piercing and carries both literal and figurative meanings related to death and pollution.
חָלָל 90 n.m. pierced
pierced, fatally wounded
slain
base
חָלָל adj. profaned
base
H2491a חָלָל pierced H2491b חָלָל profaned
2491 chalal khaw-lawl'
from 2490; pierced (especially to death); figuratively,
polluted:--kill, profane, slain (man), X slew, (deadly)
wounded.
see HEBREW for 02490
חָלָל (cha.lal) — slain: killed.
: killed
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Also means: cha.lal (חָלָל ": wounded" H2491H)
חָלָל (cha.lal) — profaned.
adj
1) (CLBL) profaned
1a) defiled, profaned (by divorce)
חָלָל (cha.lal) — slain: wounded.
: wounded
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Adj — AdjHAamsa
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — Noun common · masculine plural absoluteHNcmpa