Esther 9:5 — Word Study
WLCוַיַּכּ֤וּ הַיְּהוּדִים֙ בְּכָל־ אֹ֣יְבֵיהֶ֔ם מַכַּת־ חֶ֥רֶב וְהֶ֖רֶג וְאַבְדָ֑ן וַיַּֽעֲשׂ֥וּ בְשֹׂנְאֵיהֶ֖ם כִּרְצוֹנָֽם׃
BSAThe JewsYᵉhûwdîy [of Judah, God's chosen people] putnâkâh▸ allkôl [every single one] their enemiesʼôyêb [those who hated them, adversaries] to the swordchereb [with the stroke of the sword, a cutting instrument] killinghereg [slaughter, violent death] and destroying themʼabdân△ [causing to perish, ruining] and they didʻâsâh▸ [made, carried out] as they pleasedrâtsôwn [according to their desire, with acceptance] to those who hated themsânêʼ [felt intense dislike for]
| Greek | English | Parsing |
|---|---|---|
| וַיַּכּ֤וּ | and they struck down | Verb, Hiphil, sequential imperfect third person masculine plural |
| הַיְּהוּדִים֙ | the Jews | Particle, noun gentilic masculine plural absolute |
| בְּכָל־ | all | Preposition, noun common masculine singular construct |
| אֹ֣יְבֵיהֶ֔ם | enemies their | Verb qal participle (active) masculine plural common, suffix |
| מַכַּת־ | a striking down of | Noun common, feminine singular construct |
| חֶ֥רֶב | sword | Noun common, feminine singular absolute |
| וְהֶ֖רֶג | and slaughter | Conjunction, noun common masculine singular absolute |
| וְאַבְדָ֑ן | and destruction | Conjunction, noun common masculine singular absolute |
| וַיַּֽעֲשׂ֥וּ | and they did | Verb, Qal, sequential imperfect third person masculine plural |
| בְשֹׂנְאֵיהֶ֖ם | over [those who] hated them | Preposition, verb qal participle (active) masculine plural common, suffix |
| כִּרְצוֹנָֽם׃ | according to pleasure their | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The Jews put all their enemies to the sword, killing and destroying them, and they did as they pleased to those who hated them. |
| KJV | Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them. |
| ASV | And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them. |
| YLT | And the Jews smite among all their enemies — a smiting of the sword, and slaughter, and destruction — and do with those hating them according to their pleasure, |
| WEB | The Jews struck all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they wanted to those who hated them. |
| BBE | So the Jews overcame all their attackers with the sword and with death and destruction, and did to their haters whatever they had a desire to do. |
Where they part company is נָכָה — see How Translations Differ.
The sentence is structured around a main action with two phrases providing additional context about the actions taken.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbנָכָה
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Esther 9:5
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 Victory of the Jewsgenerated
Esther 9:5 recounts how the Jews, empowered by God, took vengeance on their enemies, executing them and carrying out their will against those who hated them. This narrative highlights the fulfillment of God's promise to protect His people and deliver them from their foes, as seen throughout the Book of Esther.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:34–40 | He trains my hands for battle; my arms can bend a bow of bronze. |
| 2 | Psalm 20:7–8 | Some trust in chariots and others in horses, but we trust in the name of the LORD our God. |
| 3 | Psalm 149:6–9 | May the high praises of God be in their mouths, and a double-edged sword in their hands, |
| 4 | 2 Thessalonians 1:6 | After all, it is only right for God to repay with affliction those who afflict you, |
| 5 | Jeremiah 18:21 | Therefore, hand their children over to famine; pour out the power of the sword upon them. Let their wives become childless and widowed; let their husbands be slain by disease, their young men struck down by the sword in battle. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נָכָה, vai.ya.Kugenerated
The Hebrew verb נָכָה (nakah) means to strike or smite, covering a range of actions from lightly hitting to fatal blows. Its usage in this verse indicates a decisive and violent action taken by the Jews against their enemies, showcasing their strength and the severity of their response.
The parsing as a Hiphil verb in the sequential imperfect form indicates an ongoing action performed by the subject, the Jews, emphasizing their active role in the defeat of their adversaries.
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 action is governed by two finite verbs: וַיַּכּ֤וּ (and they struck down) and וַיַּֽעֲשׂ֥וּ (and they did). The structure emphasizes the actions taken by the Jews as a unified response to their enemies.
The sentence flows from the subject, the Jews, through their actions of striking down and doing as they pleased, illustrating a clear sequence of events that culminates in their victory.
In plain words — the whole versegenerated
Esther 9:5 describes how the Jews defeated all their enemies, killing and destroying them as they chose. This verse highlights the decisive victory of the Jews and God's protection over them during this time.
Frequently Asked Questionsgenerated
It means that the Jews executed their enemies through violent means, demonstrating their power and the fulfillment of God's protection over them.
The Jews acted against their enemies as a response to the threats and hatred they faced, fulfilling the need for justice and protection as God's chosen people.
This phrase indicates that the Jews had the freedom and power to act according to their desires, reflecting their victory and God's favor upon them.
This verse connects to the theme of divine deliverance and justice in Esther, showcasing how God protected His people and turned their situation around from peril to victory.
Reflection Questionsgenerated
- In what ways have I seen God's protection in my own life, similar to the Jews in this verse?
- How can I respond to those who oppose me in a way that aligns with my faith?
- What does it mean to take decisive action against challenges in my life?
- How can I ensure that my actions reflect my values and desires, as the Jews did in this verse?
The early church on this verse — how the Fathers read it
Early commentary on Esther highlights the Jews' actions against their enemies, emphasizing the divine justice and protection they experienced, as noted by Rabanus Maurus.
What can it mean when we read that the Jews pursued their enemies and killed five hundred men in Shushan, except for the ten sons of Haman whom they nailed to gibbets? Merely that to the people of God,Early Church Fathers on Esther 9 →
Queen Esther’s endeavor to successfully crush her enemies and root them out reveals the eagerness and zeal of a true queen, namely,Early Church Fathers on Esther 9 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Esther 9:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction,.... Some with swords, and others with clubs, and staves; as the Targum; and such like slaughtering
Read John Gill on Esther 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them. Thus the Jews smote all their enemies.
Read Robert Jamieson on Esther 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 9:5 Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them.Ver. 5. Thus the Jews smote all their enemies] It was the Lord’ s work, and therefore to do it negligently, to keep back their swords from blood, had been to incur that curse, Jeremiah 48:10, as Saul did in sparing Agag, 1 Samuel 15:9; Ahab in showing mercy to Benhadad, whom God had destined to destruction, 1 Kings 20:42. These Jews, as so many judges, were set up by God to do to death these desperate enemies; and since there was no hope of curing, to fall to cutting, Immedicabile vulnus ense recidendum est, Incurable wound…
Read John Trapp on Esther 9 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Esther 9:1-10. Overthrow of the Jews’ enemies The story, omitting the intermediate months of preparation, now passes to the date fixed by the decree for the Jews’ overthrow.
Read Cambridge on Esther 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. The Jews smote… with… the sword — Hence we see that they had armed themselves with weapons of war, and were thus prepared, in case of attack, to retaliate with slaughter and destruction.
Read Daniel Denison Whedon on Esther 9 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The Jews put all their enemies to the sword, killing and destroying them, and they did as they pleased to those who hated them.
The Jews struck all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they wanted to those who hated them.
The Jews put all their enemies to the sword, killing and destroying them, and they did as they pleased to those who hated them.
The Jews struck all their enemies with the sword, bringing death and destruction, and they did as they pleased with their enemies.
Tyndale line
Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them.
And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them.
And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them.
Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would to those that hated them.
Thus the Iewes smote all their enemies with strokes of the sworde and slaughter, and destruction, and did what they woulde vnto those that hated them.
Strictly literal
And the Jews smote all their enemies with the stroke of the sword and slaughter and destruction, and did what they would to those that hated them.
And the Jews smite among all their enemies — a smiting of the sword, and slaughter, and destruction — and do with those hating them according to their pleasure,
And the Jews strike among all their enemies—a striking of the sword, and slaughter, and destruction—and do with those hating them according to their pleasure,
And the Jews smote all their enemies with the stroke of the sword, and slaughter, and extermination; and they acted with those that hated them according to their pleasure.
The Jews attacked their enemies with the sword, killing and destroying them, and did as they pleased to those who hated them.
From the Latin
So the Jews made a great slaughter of their enemies, and killed them, repaying according to what they had prepared to do to them:
Simplified
The Jews attacked their enemies with swords, killing and destroying them, and they did whatever they wanted to their enemies.
So the Jews overcame all their attackers with the sword and with death and destruction, and did to their haters whatever they had a desire to do.
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 states that the Jews killed and destroyed their enemies, doing as they pleased to those who hated them. The Septuagint aligns closely with the Masoretic Text in meaning, with 9 out of 11 words matching, although the word order and articles differ due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse, so their agreement or disagreement with the Masoretic Text is not applicable here.
וַיַּכּ֤וּ הַיְּהוּדִים֙ בְּכָל־ אֹ֣יְבֵיהֶ֔ם מַכַּת־ חֶ֥רֶב וְהֶ֖רֶג וְאַבְדָ֑ן וַיַּֽעֲשׂ֥וּ בְשֹׂנְאֵיהֶ֖ם כִּרְצוֹנָֽם׃
9 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Esther 9:5
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.
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-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
The Hebrew word יְהוּדִי (*yehudiy*) refers to a Jew or someone descended from Judah. It is derived from the root word for Judah (יְהוּדָה), indicating a connection to the tribe of Judah or the region of Judea. The term is used in various contexts in the Old Testament, including mentions in 2 Kings and Genesis.
יְהוּדִי adj.gent. Jewish, as subst. a Jew
base
H3064 יְהוּדִי, יְהֻדִיָּה
3064 Yhuwdiy yeh-hoo-dee'
patronymically from 3063; a Jehudite (i.e. Judaite or Jew),
or descendant of Jehudah (i.e. Judah):--Jew.
see HEBREW for 03063
יְהוּדִי (ye.hu.di) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
§ Jew
יְהוּדִי (ye.hu.di) — Judean.
Someone from the tribal area of Judea or descended from Judah, or possibly other tribes
Group of ye.hu.dah (יְהוּדָה "Judea" H3063N)
§ Jew
יְהוּדִי (ye.hu.di) — of Judah.
People descended from Judah, living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
juz, jooz.
See JEW.
The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3mp
מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.
מַכָּה n.f. blow, wound, slaughter
base
H4347 מַכָּה blow, wound, slaughter
4347 makkah mak-kaw'
or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a
blow (in 2 Chronicles 2:10, of the flail); by implication, a
wound; figuratively, carnage, also pestilence:--beaten, blow,
plague, slaughter, smote, X sore, stripe, stroke,
wound((-ed)).
see HEBREW for 05221
מַכָּה (mak.kah) — wound.
1) blow, wound, slaughter
1a) blow, stripe
1b) beating, scourging
1c) wound
1d) slaughter
1e) defeat, conquest
1f) plague
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
The Hebrew word הֶ֫רֶג (*hereg*) means "slaughter" or "killing." It is derived from a related root, הָרַג (*harag*), which also pertains to killing. The entries consistently define it in the context of slaughter, with no significant disagreement among the lexicons.
הֶ֫רֶג n.m. slaughter
base
H2027 הֶ֫רֶג slaughter
2027 hereg heh'-reg
from 2026; slaughter:--be slain, slaughter.
see HEBREW for 02026
הֶ֫רֶג (he.reg) — slaughter.
a killing, slaughter
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word אַבְדָן (*abdan*) means 'destruction.' It is derived from a root meaning 'to perish.' This term is used in contexts related to destruction, as noted in the Book of Esther (Est 9:5).
אַבְדָ֑ן, & אׇבְדַן (cstr.) n.[m.] destruction (Syr. Syriac) Est 9:5 (מַכַּת־חֶרֶב וְהֶרֶג וְא׳), 8:8; (on form v. BeRy; Ol § 215 b.1 Ba NB 49, 487).
ref
H12 אַבְדָ֑ן, & אׇבְדַן (cstr.) destruction
12 'abdan ab-dawn'
from 6; a perishing:--destruction.
see HEBREW for 06
אַבְדָ֑ן (av.dan) — destruction.
destruction
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
Prep | V-Qal | Suff — Preposition · verb qal participle (active) masculine plural common · suffixHR/Vqrmpc/Sp3mp
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp