Ezekiel 21:15 — Word Study
WLCלְמַ֣עַן׀ לָמ֣וּג לֵ֗ב וְהַרְבֵּה֙ הַמִּכְשֹׁלִ֔ים עַ֚ל כָּל־ שַׁ֣עֲרֵיהֶ֔ם נָתַ֖תִּי אִבְחַת־ חָ֑רֶב אָ֛ח עֲשׂוּיָ֥ה לְבָרָ֖ק מְעֻטָּ֥ה לְטָֽבַח׃
BSASo thatmaʻan allkôl to flash like lightningbârâq [shine, gleam, a bright, powerful force] for slaughterṭebach [the act of, butchery, carnage]
| Greek | English | Parsing |
|---|---|---|
| לְמַ֣עַן׀ | so as | Particle |
| לָמ֣וּג | to melt | Preposition, verb qal infinitive construct common |
| לֵ֗ב | a heart | Noun common, masculine singular absolute |
| וְהַרְבֵּה֙ | and [may be] many | Conjunction, verb hiphil infinitive absolute |
| הַמִּכְשֹׁלִ֔ים | the stumblings | Particle, noun common masculine plural absolute |
| עַ֚ל | at | Preposition |
| כָּל־ | all | Noun common, masculine singular construct |
| שַׁ֣עֲרֵיהֶ֔ם | gates their | Noun common masculine plural construct, suffix |
| נָתַ֖תִּי | I have set | Verb, Qal, perfect first person common singular |
| אִבְחַת־ | a slaughter of | Noun common, feminine singular construct |
| חָ֑רֶב | a sword | Noun common, feminine singular absolute |
| אָ֛ח | alas! | Particle |
| עֲשׂוּיָ֥ה | made | Verb, Qal, participle (passive) feminine singular |
| לְבָרָ֖ק | for lightning | Preposition, noun common masculine singular absolute |
| מְעֻטָּ֥ה | wrapped | Noun common, feminine singular absolute |
| לְטָֽבַח׃ | for slaughtering | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So that their hearts may melt and many may stumble, I have appointed at all their gates a sword for slaughter. Yes, it is ready to flash like lightning; it is drawn for slaughter. |
| KJV | I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter. |
| ASV | I have set the threatening sword against all their gates, that their heart may melt, and their stumblings be multiplied: ah! it is made as lightning, it is pointed for slaughter. |
| YLT | To melt the heart, and to multiply the ruins, By all their gates I have set the point of a sword. Ah, it is made for brightness, Wrapped up for slaughter. |
| WEB | I have set the threatening sword against all their gates, that their heart may melt, and their stumblings be multiplied. Ah! It is made as lightning. It is pointed for slaughter. |
| BBE | In order that hearts may become soft, and the number of those who are falling may be increased, I have sent death by the sword against all their doors: you are made like a flame, you are polished for death. |
The translations agree on the overall meaning of the verse, with variations in specific word choices.
The main clause sets the purpose, while the subsequent clauses elaborate on the action and readiness of the sword.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָדַד
verbשֵׁבֶט
The sentence as the grammar sees it Open the tree ›
2 of 16 occur nowhere else in the Old Testament — words 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 — Ezekiel 21:15
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 Prophecy of Judgmentgenerated
Ezekiel 21:15 presents a dire warning from God through Ezekiel, indicating that the hearts of the people will melt and many will stumble due to the impending judgment. The imagery of a sword at the gates emphasizes the seriousness of the situation, as it is prepared for slaughter. This passage reflects the broader theme of divine judgment found throughout the book of Ezekiel, where God addresses the unfaithfulness of His people and the consequences they face.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 21:22 | In his right hand appears the portent for Jerusalem, where he is to set up battering rams, to call for the slaughter, to lift a battle cry, to direct the battering rams against the gates, to build a ramp, and to erect a siege wall. |
| 2 | Ezekiel 15:7 | And I will set My face against them. Though they may have escaped the fire, yet another fire will consume them. And when I set My face against them, you will know that I am the LORD. |
| 3 | Jeremiah 17:27 | But if you do not listen to Me to keep the Sabbath day holy by not carrying a load while entering the gates of Jerusalem on the Sabbath day, then I will kindle an unquenchable fire in its gates to consume the citadels of Jerusalem.’” |
| 4 | Ezekiel 21:7 | And when they ask, ‘Why are you groaning?’ you are to say, ‘Because of the news that is coming. Every heart will melt, and every hand will go limp. Every spirit will faint, and every knee will turn to water.’ Yes, it is coming and it will surely happen, declares the Lord GOD.” |
| 5 | Ezekiel 20:47 | Say to the forest of the Negev: Hear the word of the LORD! This is what the Lord GOD says: I am about to ignite in you a fire, and it will devour all your trees, both green and dry. The blazing flame will not be quenched, and by it every face from south to north will be scorched. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — לְמַ֣עַן, le.Ma.'angenerated
The word לְמַ֣עַן (le.Ma.'an) is a particle that conveys purpose or intent, meaning 'for the sake of' or 'because of.' It is used to indicate the reason behind an action, especially in the context of divine intentions. In this verse, it sets the stage for the consequences that follow, highlighting that the sword is appointed for a specific purpose.
This word appears frequently in the Hebrew Bible, emphasizing God's motives and the reasons for His actions. Here, it underscores the gravity of the impending judgment and the emotional state of the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as it appears in the original text.
Sentence Structuregenerated
The main verb in the verse is נָתַ֖תִּי, I have set, which governs the entire sentence. The structure includes several phrases that elaborate on the purpose of the sword, the emotional state of the people, and the imagery of the sword itself.
The sentence's organization emphasizes the cause-and-effect relationship between the appointed sword and the resulting fear and stumbling of the people, highlighting the urgency of the message.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word לְמַ֣עַן is rendered as ὅπως (hopōs), which carries a similar meaning of purpose or intent. This choice reflects the translators' understanding of the reason behind the appointed sword.
The use of σφάγια for לָמ֣וּג suggests a focus on the act of slaughter, aligning with the original Hebrew intent while also emphasizing the severity of the judgment.
In plain words — the whole versegenerated
Ezekiel 21:15 warns that God has set a sword at the gates, ready for slaughter, to cause fear and stumbling among the people. This imagery highlights the seriousness of the impending judgment and the emotional turmoil it will bring.
Frequently Asked Questionsgenerated
This phrase indicates that the people will experience fear and despair due to the impending judgment, feeling overwhelmed by the situation.
The sword at the gates symbolizes imminent danger and judgment, suggesting that the people cannot escape the consequences of their actions.
The term 'slaughter' emphasizes the brutality of the judgment that is about to befall the people, indicating a severe and destructive outcome.
This verse reflects the broader theme of judgment and accountability found in Ezekiel, where God addresses the unfaithfulness of His people and the consequences they face.
Reflection Questionsgenerated
- In what ways do I see fear affecting those around me, similar to the melting hearts described in this verse?
- How can I prepare myself spiritually for the challenges that may come, as indicated by the imagery of the sword?
- What does this passage teach me about the seriousness of my actions and their consequences?
- How can I support others who are struggling with fear or despair in light of this message?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 21:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have set the point of the sword against all their gates,.... The word rendered "point" is nowhere else used, and is differently translated: by some the "fear" of the sword (z), as Menachem and
Read John Gill on Ezekiel 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.
Read Robert Jamieson on Ezekiel 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord hath gathered them together round about Jerusalem, with their swords sharpened and drawn at every gate to slay whosoever attempt to come out, or to slay all they meet with when they take the city. All their gates; both of meaner cities, of their palaces, and private houses. That their heart may faint; as what heart can be thought able to retain its courage, when beset with death by an enemy’ s sword, which killeth all that come out, and entereth to kill all that stay within? Multiplied; for number made many, for nature made very great. Made bright; prepared, brightened, and sharpened. Wrapped up; and hath been carefully kept in the scabbard, that it might keep its edge, and not be…
Read Matthew Poole on Ezekiel 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 21:15 I have set the point of the sword against all their gates, that [their] heart may faint, and [their] ruins be multiplied: ah! [it is] made bright, [it is] wrapped up for the slaughter.Ver. 15. Ah! it is made bright.] By this doleful exclamation the prophet venteth himself tanquam coram deformitatem cladis cerneret, as if he had seen the execution. Oecolamp.
Read John Trapp on Ezekiel 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The point.—The Hebrew word occurs only here. The marginal rendering comes nearer its sense, but the exact meaning is the glance or the whirl of the sword. The glancing or the whirling motion of the sword was to be everywhere, “against all their gates.” Their ruins be multiplied.—Literally, their stumbling blocks be multiplied. The thought is that in the coming desolation trouble shall be on every side and, in their perplexity, occasions for ill-advised action shall arise all around. “Bright” means “glittering.” (Comp. Deuteronomy 32:41; Job 20:25; Nahum 3:3.) It is wrapped.—The margin has sharpened, but the exact sense is drawn, “drawn out for the slaughter.”
Read Charles John Ellicott on Ezekiel 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Wrapped up] It is not a blunt sword, it is carefully sharpened and preserved for the slaughter.
Read AdamClarke on Ezekiel 21 →
CambridgeThe Cambridge Bible for Schools and Colleges15. the point of the sword] Or, the glitter, lit. whirl or swing. Others by changing a letter would read “slaughter,” which Frd. Del. (Baer, Ezek.) by comparison of Assyr. considers the word to mean as it stands. ruins be multiplied] Or, stumbling-blocks, Jeremiah 6:21. Or, by a slight change in pointing: those overthrown may be multiplied; Jeremiah 18:23; cf. Jeremiah 46:16. wrapt up] sharpened, as marg.
Read Cambridge on Ezekiel 21 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Point — The word has been supposed to mean “threatening,” “terror,” “shouting,” “waving.” Glitter — It literally means whirl. “Almost exactly the same word in Assyrian means slaughter.” — W.A.I., 2:23, 9.
Read Daniel Denison Whedon on Ezekiel 21 →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
So that their hearts may melt and many may stumble, I have appointed at all their gates a sword for slaughter. Yes, it is ready to flash like lightning; it is drawn for slaughter.
I have set the threatening sword against all their gates, that their heart may melt, and their stumblings be multiplied. Ah! It is made as lightning. It is pointed for slaughter.
So that their hearts may melt and many may stumble, I have appointed at all their gates a sword for slaughter. Yes, it is ready to flash like lightning; it is drawn for slaughter.
So hearts melt with fear and many stumble. At all their gates I have stationed the sword for slaughter. Ah! It is made to flash, it is drawn for slaughter!
Tyndale line
I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter.
I have set the threatening sword against all their gates, that their heart may melt, and their stumblings be multiplied: ah! it is made as lightning, it is pointed for slaughter.
I have set the point of the sword against all their gates, that their heart may melt, and their stumblings be multiplied: ah! it is made as lightning, it is pointed for slaughter.
I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is sharpened for the slaughter.
I haue brought the feare of the sword into all their gates to make their heart to faint, and to multiplie their ruines. Ah it is made bright, and it is dressed for the slaughter.
Strictly literal
In order that the heart may melt, and the stumbling-blocks be multiplied, I have set the threatening sword against all their gates: ah! it is made glittering, it is whetted for the slaughter.
To melt the heart, and to multiply the ruins, By all their gates I have set the point of a sword. Ah, it is made for brightness, Wrapped up for slaughter.
To melt the heart, and to multiply the ruins, || I have set the point of a sword by all their gates. Aah! It is made for brightness, || Wrapped up for slaughter.
(21:20) In order to make timid the heart, and to multiply the stumbling-blocks, do I bring the howling of the sword against all their gates: ah! it is made bright, it is made thin-edged for the slaughter.
In order to melt their hearts and to multiply their fallen, I have set the sword for slaughter at all their gates. Ah! It is made like lightning, it is grasped for slaughter.
From the Latin
And languish in heart, and that multiplieth ruins. In all their gates I have set the dread of the sharp sword, the sword that is furbished to glitter, that is made ready for slaughter.
Simplified
I have placed a sword at all the gates of their city so that they may lose their courage, and many may fall. Oh no! It's made to flash like lightning and used to kill.
In order that hearts may become soft, and the number of those who are falling may be increased, I have sent death by the sword against all their doors: you are made like a flame, you are polished for death.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show significant agreement in the wording of this verse, with 12 out of 16 words matched. This indicates a consistent understanding of the message across these ancient texts, though the Septuagint's word order differs from the Hebrew.
לְמַ֣עַן׀ לָמ֣וּג לֵ֗ב וְהַרְבֵּה֙ הַמִּכְשֹׁלִ֔ים עַ֚ל כָּל־ שַׁ֣עֲרֵיהֶ֔ם נָתַ֖תִּי אִבְחַת־ חָ֑רֶב אָ֛ח עֲשׂוּיָ֥ה לְבָרָ֖ק מְעֻטָּ֥ה לְטָֽבַח׃
12 of the 16 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 Ezekiel 21:15
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.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
מוּג (muwg) is a Hebrew verb meaning to melt. It can refer to the literal act of melting or softening, as well as figuratively to describe feelings of fear or helplessness. The entries indicate various forms, including causing something to melt and melting away. There is a slight variation in the nuances of its figurative meanings across the lexicons.
מוּג vb. melt
Qal
melt
trans. cause to melt
Niph. melt away, fig. for be helpless, disorganized
Po‛l. soften, dissolve
Po‛. Hithpo‛l. mely; hyperb. for flow
base
H4127 מוּג melt .. melt
. trans. cause to melt
. melt away, fig. for be helpless, disorganized
. soften, dissolve
. mely; hyperb. for flow
4127 muwg moog
a primitive root; to melt, i.e. literally (to soften, flow
down, disappear), or figuratively (to fear, faint):--consume,
dissolve, (be) faint(-hearted), melt (away), make soft.
מוּג (mug) — to melt.
1) to melt, cause to melt
1a) (Qal)
1a1) to melt, faint
1a2) to cause to melt
1b) (Niphal) to melt away
1c) (Polel) to soften, dissolve, dissipate
1d) (Hithpolel) to melt, flow
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
HC/Vhaa — Conjunction · verb hiphil infinitive absoluteHC/Vhaa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
מִכְשׁוֹל (mikshowl) refers to a stumbling or an occasion of stumbling, often translated as 'stumbling-block.' It can denote both literal and figurative obstacles, including enticements like idols. The term is derived from a root meaning to fall and encompasses various contexts of offense or ruin.
מִכְשׁוֹל n.m. a stumbling, means or occasion of stumbling, stumbling-block
base
H4383 מִכְשׁוֹל a stumbling, means or occasion of stumbling, stumbling-block
4383 mikshowl mik-shole'
or mikshol {mik-shole'}; masculine from 3782; a
stumbling-block, literally or figuratively (obstacle,
enticement (specifically an idol), scruple):--caused to fall,
offence, X (no-)thing offered, ruin, stumbling-block.
see HEBREW for 03782
מִכְשׁוֹל (mikh.shol) — stumbling.
1) a stumbling, means or occasion of stumbling, stumbling block
1a) stumbling, fall
1b) means or occasion of stumbling, stumbling block
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
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
HR — PrepositionHR
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
HNcmpc/Sp3mp — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
[אִבְחָה] n.f. cstr. Ez 21:20; as above, slaughter; but prob. error for טבחת (v. טבח)
ref
H19 [אִבְחָה] as above, slaughter
19 'ibchah ib-khaw'
from an unused root (apparently meaning to turn); brandishing
of a sword:--point.
אִבְחָה (iv.chah) — slaughter.
slaughter, flesh, meat, slaughtered meat
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
HNcfsa — 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]
אָח (ach) is an interjection expressing grief or surprise, translated as “ah!” or “alas!” It appears in contexts of lamentation, such as in Ezekiel 6:11 and 21:20. The entries consistently emphasize its emotional expression without significant disagreement.
אָח interj. (onomatop.) ah! alas! Ez 6:11 21:20.
done
H253 אָח
253 'ach awkh
a variation for 162; Oh! (expressive of grief or
surprise):--ah, alas.
see HEBREW for 0162
אָח (ach) — ah!.
ah!, alas!, woe!
HTj — ParticleHTj
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
HVqsfsa — Verb · Qal · participle (passive) feminine singularHVqsfsa
בָּרַק (baraq) refers to lightning and its associated phenomena, such as flashes of light or gleams. It can also describe a bright or glittering object, like a sword or an arrowhead. The entries consistently emphasize its connection to the natural phenomenon of lightning, with no significant disagreement among lexicons.
בָּרַק vb. flash, of lightning
base
בָּרָק n.m. lightning
lit. mostly pl. = lightnings, lightning flashes
fig. (always sing.) of flashing arrow-head
base
H1300a בָּרַק flash of lightning H1300b בָּרָק lightning
1300 baraq baw-rawk'
from 1299; lightning; by analogy, a gleam; concretely, a
flashing sword:--bright, glitter(-ing sword), lightning.
see HEBREW for 01299
בָּרַק (ba.raq) — to use lightning.
to flash (with lightning)
בָּרָק (ba.raq) — lightning.
1) lightning
1a) lightnings, lightning flashes
1b) of flashing arrow-head (fig.)
N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
lit'-ning (baraq, chaziz; astrape): Lightning is caused by the discharge of electricity between clouds or between clouds and the earth. In a thunder-storm there is a rapid gathering of particles of moisture into clouds and forming of large drops of rain. This gathers with it electric potential until the surface of the cloud (or the enlarged water particles) is insufficient to carry the charge, and a discharge takes place, producing a brilliant flash of light and the resulting thunder-clap. Thunder-storms are common in Syria and Palestine during the periods of heavy rain in the spring and fall and are often severe. Lightning is usually accompanied by heavy rainfall or by hail, as at the time of the plague of hail (Ex 9:24).
See HAIL.
In the Scriptures it is used:
Lightning
Frequently referred to by the sacred writers (Nah. 1:3-6). Thunder and lightning are spoken of as tokens of God’s wrath (2 Sam. 22:15; Job 28:26; 37:4; Ps. 135:7; 144:6; Zech. 9:14). They represent God’s glorious and awful majesty (Rev. 4:5), or some judgment of God on the world (20:9).
[מָרַט] vb. make smooth, bare, bald; scour, polish
Qal
make bare
scour, polish
Niph. his head is made bald
Pu. scoured, polished
base
H4593 מָרַט, מוֹרָט
4593 ma`ot maw-ote'
passive adjective of 4591; thinned (as to the edge), i.e.
sharp:--wrapped up.
see HEBREW for 04591
מָעֹט (ma.ot) — sharp.
1) wrapped, grasped
1a) meaning uncertain
HNcfsa — Noun common · feminine singular absoluteHNcfsa
טֶ֫בַח (tebach) refers to slaughtering or the act of slaughter. It denotes something that has been slaughtered, typically animals, and can also refer to butchery or a place where slaughter occurs. The word is derived from a related term, indicating its connection to the process of killing for food.
טֶ֫בַח n.m. slaughtering, slaughter
base
H2874 טֶ֫בַח slaughtering, slaughter
2874 tebach teh'-bakh
from 2873; properly, something slaughtered; hence, a beast
(or meat, as butchered); abstr. butchery (or concretely, a
place of slaughter):--X beast, slaughter, X slay, X sore.
see HEBREW for 02873
טֶ֫בַח (te.vach) — slaughter.
1) slaughter, slaughtering, animal
1a) slaughtering, slaughter (of animals)
1b) slaughter (fig.)
N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
