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Ezekiel 30:21 — Word Study

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WLCבֶּן־ אָדָ֕ם אֶת־ זְר֛וֹעַ פַּרְעֹ֥ה מֶֽלֶךְ־ מִצְרַ֖יִם שָׁבָ֑רְתִּי וְהִנֵּ֣ה לֹֽא־ חֻ֠בְּשָׁה לָתֵ֨ת רְפֻא֜וֹת לָשׂ֥וּם חִתּ֛וּל לְחָבְשָׁ֥הּ לְחָזְקָ֖הּ לִתְפֹּ֥שׂ בֶּחָֽרֶב׃ ס

BSASonbên [a descendant] of manʼâdâm [adam, the first human] I have brokenshâbar [shattered, ruptured] the armzᵉrôwaʻ [the arm as stretched out; strength, might, power] of PharaohParʻôh [the king of Egypt, a powerful leader] kingmelek of EgyptMitsrayim [a country in northeastern Africa] Seehinnêh it has notlôʼ been bound upchâbash [tied, wrapped] for healingrᵉphuʼâh [remedy, restoration] or splintedchittûwl [put in a bandage] for strengthchâzaq [to strengthen, to seize] to holdtâphas [to capture, to seize] the swordchereb [a cutting instrument, a tool for battle]

Word
Listen & take awayEzekiel 30
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 21 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (be.Cha.rev) — no per-word recordings of the Hebrew exist to link to.
Take it away
Ezekiel 30:21quick helps
In a sentenceEzekiel conveys God's message of judgment against Pharaoh, illustrating the brokenness of Egypt's power.
Who is speakingGod, addressing Ezekiel as son of man.
Where we areIn a prophetic declaration about Egypt's downfall.
The hard wordשָׁבָ֑רְתִּי
Take awayPharaoh's strength is shattered and unhealed.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbשָׁבַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

1 of 19 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 — Ezekiel 30:21

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 — God's Judgment on Egyptgenerated

20In the eleventh year, on the seventh day of the first month, the word of the LORD came to me, saying,
21“Son of man, I have broken the arm of Pharaoh king of Egypt. See, it has not been bound up for healing, or splinted for strength to hold the sword.
22Therefore this is what the Lord GOD says: Behold, I am against Pharaoh king of Egypt. I will break his arms, both the strong one and the one already broken, and will make the sword fall from his hand.
23I will disperse the Egyptians among the nations and scatter them throughout the lands.

Ezekiel 30:21 shows God declaring judgment against Pharaoh, the king of Egypt, emphasizing the complete breaking of his power. This passage is part of a larger oracle against Egypt, where God asserts His authority and the futility of Pharaoh's might. The surrounding verses further illustrate the consequences of this judgment, highlighting God's sovereignty over nations.


Cross References

ReferenceText (BSB)
1Ezekiel 30:24I will strengthen the arms of Babylon’s king and place My sword in his hand, but I will break the arms of Pharaoh, who will groan before him like a mortally wounded man.
2Psalm 10:15Break the arm of the wicked and evildoer; call him to account for his wickedness until none is left to be found.
3Psalm 37:17For the arms of the wicked will be broken, but the LORD upholds the righteous.
4Jeremiah 48:25The horn of Moab has been cut off, and his arm is broken,” declares the LORD.
5Isaiah 1:6From the sole of your foot to the top of your head, there is no soundness— only wounds and welts and festering sores neither cleansed nor bandaged nor soothed with oil.

The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to


The Key Word בֵּן, ben-generated

The word בֵּן (ben) means 'son' or 'descendant', indicating a familial relationship. It can refer to a son, grandson, or even a nation, emphasizing lineage and inheritance.

In this context, it serves to address Ezekiel as 'son of man', establishing his role as a prophet and a representative of humanity before God. The term connects Ezekiel to the human experience while also highlighting the divine message he is to deliver.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The main verb שָׁבָ֑רְתִּי (I have broken) governs the entire verse, with several phrases detailing the state of Pharaoh's arm. The structure emphasizes the action of breaking and the consequences that follow.

The sentence flows from the declaration of breaking to the description of the arm's condition, using a series of phrases that elaborate on the lack of healing and the inability to wield a sword.


Septuagint Backgroundgenerated

The Septuagint translates שָׁבָ֑רְתִּי as συνέτριψα, meaning 'I have crushed.' This choice emphasizes the severity of the action, suggesting not just a break but a total destruction of Pharaoh's power.

The Greek term κατεδέθη for חֻ֠בְּשָׁה implies a binding that is more absolute, reinforcing the idea of Pharaoh's incapacitation.


In plain words — the whole versegenerated

Ezekiel 30:21 tells us that God has broken Pharaoh's arm, indicating a loss of power. The verse emphasizes that this arm has not been healed or strengthened, illustrating Pharaoh's inability to fight or defend himself.


Frequently Asked Questionsgenerated

What does it mean that Pharaoh's arm is broken?

It signifies the complete loss of Pharaoh's strength and power, rendering him incapable of defending his kingdom.

Why is Ezekiel referred to as 'son of man'?

This title emphasizes Ezekiel's humanity and role as a prophet, representing the people before God.

What is the significance of the arm not being bound up?

It indicates that there is no healing or restoration for Pharaoh, symbolizing the finality of God's judgment.

How does this verse relate to the broader context of God's judgment on Egypt?

This verse is part of a series of prophecies against Egypt, highlighting God's sovereignty over nations and the inevitable downfall of those who oppose Him.


Reflection Questionsgenerated

  1. In what ways can I recognize areas in my life where I may feel powerless, similar to Pharaoh's broken arm?
  2. How does understanding God's judgment help me to reflect on my own actions and choices?
  3. What does it mean to me to be called a 'son of man' in my relationship with God?
  4. How can I apply the lessons from Pharaoh's story to my understanding of strength and weakness?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Ezekiel 30:21 itself, not merely on the chapter around it.

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

Son of man, I have broken the arm of Pharaoh king of Egypt,.... Not Pharaohnecho, king of Egypt, whose army was overthrown at Carchemish by the king of Babylon, in the fourth year of Jehoiakim; when

Read John Gill on Ezekiel 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword.

Read Robert Jamieson on Ezekiel 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

I have often told thee I would break, now I tell thee I have broken, partly by the victory of the Chaldean over Pharaoh-necho, partly by the victory the Cyreneaus got over Pharaoh-hophra to raise the siege, from which attempt he fell with shame and loss, but more by civil wars. Pharaoh; Hophra or Apries. It shall not be bound up to be healed; and this wound is incurable, it shall never be bound up to be healed, his arm shall never be strong and fit to encounter a potent enemy, as once it was.

Read Matthew Poole on Ezekiel 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Ezekiel 30:21 Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword.Ver. 21. I have broken the arm.] Ita ut nulla arte vel ope; so that by no means or medicines it can be made whole again. Losses received in war can hardly be repaired.

Read John Trapp on Ezekiel 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(21) I have broken.—This is in the perfect tense, and refers to the breaking of the power of Egypt by the former conquests of Assyria, and perhaps especially to the great battle of Carchemish (about twenty years before), in which Egypt received a blow from which she never recovered. The word “roller” would be better understood now if translated bandage.

Read Charles John Ellicott on Ezekiel 30 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 21. I have broken the arm of Pharaoh] Perhaps this may refer to his defeat by Nebuchadnezzar, when he was coming with the Egyptian army to succour Jerusalem.

Read AdamClarke on Ezekiel 30 →
CambridgeThe Cambridge Bible for Schools and Colleges

21. broken the arm] While the Chaldeans were besieging Jerusalem the army of Pharaoh Hophra (Apries) advanced and compelled them to raise the siege, Jeremiah 37:5; cf. Jeremiah 34:21. The Egyptians were repulsed and the siege renewed. It is possible that breaking the arm of Pharaoh refers to this circumstance. At all events the distinction between the two arms, and the threat that both the sound and the fractured one shall be altogether broken, suggest that an actual past occurrence is referred to in the figure of Eze 30:21. a roller to bind it] i.e. a bandage. For the word cf. Ezekiel 16:4, Job 38:9.

Read Cambridge on Ezekiel 30 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

21. I have broken the arm of Pharaoh — The loss by Hophra of his dependencies, because of the failure of his attempt to resist the Chaldeans (Jeremiah 34:21; Jeremiah 37:5) is compared to a fractured arm.

Read Daniel Denison Whedon on Ezekiel 30 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

“Son of man, I have broken the arm of Pharaoh king of Egypt. See, it has not been bound up for healing, or splinted for strength to hold the sword.

WEBWorld English Bible2000

“Son of man, I have broken the arm of Pharaoh king of Egypt. Behold, it has not been bound up, to apply medicines, to put a bandage to bind it, that it may become strong to hold the sword.

MSBMajority Standard Bible2022

“Son of man, I have broken the arm of Pharaoh king of Egypt. See, it has not been bound up for healing, or splinted for strength to hold the sword.

NETBNew English Translation2006

“Son of man, I have broken the arm of Pharaoh king of Egypt. Look, it has not been bandaged for healing or set with a dressing so that it might become strong enough to grasp a sword.

Tyndale line

KJVKing James Version1611

Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword.

ASVAmerican Standard Version1901

Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it hath not been bound up, to apply healing medicines, to put a bandage to bind it, that it be strong to hold the sword.

RVARevised Version, American1894

Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it hath not been bound up to apply healing medicines, to put a roller to bind it, that it be strong to hold the sword.

NWBWebster's Bible1833

Son of man, I have broken the arm of Pharaoh king of Egypt; and lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword.

GNVGeneva Bible1599

Sonne of man, I haue broken the arme of Pharaoh King of Egypt: and lo, it shall not be boud vp to be healed, neither shall they put a roule to bind it, and so make it strong, to hold the sworde.

Strictly literal

DBYDarby Translation1890

Son of man, I have broken the arm of Pharaoh king of Egypt; and behold, it shall not be bound up to apply remedies, to put a bandage to bind it, to make it strong to hold the sword.

YLTYoung's Literal Translation1862

The arm of Pharaoh, king of Egypt, I have broken, And lo, it hath not been bound up to give healing, To put a bandage to bind it, To strengthen it — to lay hold on the sword.

LSVLiteral Standard Version2020

I have broken the arm of Pharaoh, king of Egypt, || And behold, it has not been bound up to give healing, || To put a bandage to bind it, || To strengthen it—to lay hold on the sword.

ILTInterlinear Literal Translation2000

Son of man, the arm of Pharaoh the king of Egypt have I broken; and lo, it shall not be bound up to apply remedies, to put on a bandage to bind it up, to make it strong that it may grasp the sword.

ULBUnlocked Literal Bible2017

“Son of man, I have broken the arm of Pharaoh, the king of Egypt. Behold! It has not been bound up, or set to heal with a bandage, so that it will become strong enough to grasp a sword.

From the Latin

DRADouay-Rheims (Challoner)1899

Son of man, I have broken the arm of Pharao king of Egypt: and behold it is not bound up, to be healed, to be tied up with clothes, and swathed with linen, that it might recover strength, and hold the sword.

Simplified

FBVFree Bible Version2020

“Son of man, I have broken the arm of Pharaoh king of Egypt. You can see that it hasn't been bandaged up to heal it, or put in a splint to provide enough strength to hold a sword.

BBEBible in Basic English1949

Son of man, the arm of Pharaoh, king of Egypt, has been broken by me, and no band has been put round it to make it well, no band has been twisted round it to make it strong for gripping the sword.

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.

clauseclausenoun phraseבֶּןO.sonאָדָ֕םof.humankindclausenoun phrase · objectאֶת(et)noun phraseזְר֛וֹעַthe.armnoun phraseפַּרְעֹ֥הof.Pharaohnoun phraseמֶֽלֶךְthe.kingמִצְרַ֖יִםof.Egyptverbשָׁבָ֑רְתִּיI.have.brokenוְandclauseclauseהִנֵּ֣הthere!clauseadverbialלֹֽאnotverbחֻ֠בְּשָׁהit.has.been.bound.upprepositional phrase · prepositionalprepositional phraseלָtoclauseverbתֵ֨תgiveobjectרְפֻא֜וֹתhealing(s)prepositional phraseלָtoclauseverbשׂ֥וּםputobjectחִתּ֛וּלa.bandageprepositional phrase · prepositionalלְtoclauseverbחָבְשָׁ֥bindobjectהּit.upprepositional phrase · prepositionalprepositional phraseלְitclauseverbחָזְקָ֖tosubjectהּbe.strongprepositional phraseלִtoclauseverbתְפֹּ֥שׂwieldprepositional phrase · prepositionalבֶּ(on)noun phrasetheחָֽרֶבsword

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 largely agree in their wording, with 16 of the 19 words matching. The differences in word order and specific terms reflect the translation choices made by the Septuagint translators.

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

בֶּן־ אָדָ֕ם אֶת־ זְר֛וֹעַ פַּרְעֹ֥ה מֶֽלֶךְ־ מִצְרַ֖יִם שָׁבָ֑רְתִּי וְהִנֵּ֣ה לֹֽא־ חֻ֠בְּשָׁה לָתֵ֨ת רְפֻא֜וֹת לָשׂ֥וּם חִתּ֛וּל לְחָבְשָׁ֥הּ לְחָזְקָ֖הּ לִתְפֹּ֥שׂ בֶּחָֽרֶב׃ ס

Septuagintthe Greek the translators chose, word by word
בֶּן־υἱὲאָדָ֕םἀνθρώπουפַּרְעֹ֥הφαραωמֶֽלֶךְ־βασιλέωςמִצְרַ֖יִםαἰγύπτουשָׁבָ֑רְתִּיσυνέτριψαוְהִנֵּ֣הἰδοὺלֹֽא־οὐחֻ֠בְּשָׁהκατεδέθηלָתֵ֨תδοθῆναιרְפֻא֜וֹתἴασινלָשׂ֥וּםδοθῆναιחִתּ֛וּלμάλαγμαלְחָזְקָ֖הּἰσξὺνלִתְפֹּ֥שׂἐπιλαβέσθαιבֶּחָֽרֶב׃ סμαξαίρας

16 of the 19 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.

Ezekiel 30:21בֵּןO son ofO son ofבֵּןאָדָםhumankindhumankindאָדָםאֵתthe object the object markאֵתזְרוֹעַ[the] arm o[the] arm ofזְרוֹעַפַּרְעֹהPharaohPharaohפַּרְעֹהמֶ֫לֶךְ[the] king [the] king ofמֶ֫לֶךְמִצְרַ֫יִםEgyptEgyptמִצְרַ֫יִםשָׁבַרI have brokI have brokenשָׁבַרהִנֵּהand there!and there!הִנֵּהלֹאnotnotלֹאחָבַשׁit has beenit has been bouחָבַשׁנָתַןto giveto giveנָתַןרְפֻאָהhealinghealingרְפֻאָהשׂוּםto putto putשׂוּםחִתּוּלa bandagea bandageחִתּוּלחָבַשׁto bind up to bind up itחָבַשׁחָזַקto be stronto be strong itחָזַקתָּפַשׂto wieldto wieldתָּפַשׂחֶ֫רֶבthe swordthe swordחֶ֫רֶבבָּנָהto buildto buildבָּנָהאָדֹםto reddento reddenאָדֹםאוֹתsign: mirasign: miraculouאוֹתזָרַעto sowto sowזָרַעמָלַךְto reignto reignמָלַךְחָתַלto entwineto entwineחָתַלחָרֵבto dryto dryחָרֵבמָצוֹרEgyptEgyptמָצוֹרשָׂבַרto inspectto inspectשָׂבַרהֵןlook!look!הֵןרָפָאto healto healרָפָאחֲמוֹרdonkeydonkeyחֲמוֹרעַמּוֹןAmmonAmmonעַמּוֹןרְאוּבֵןReubenReubenרְאוּבֵןדְּמוּתlikenesslikenessדְּמוּתבְּהֵמָהanimalanimalבְּהֵמָהמִגְרָשׁpasturepastureמִגְרָשׁחָזָקstrongstrongחָזָק
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Ezekiel 30:21

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.

O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
בֶּן־ben- O son of H1121 Noun common · masculine singular construct
4,943× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Amplified meaning
a descendant
Tyndale gloss
son: child
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.

Brown-Driver-Briggs Hebrew Lexicon (full)

בֵּן 4870 n.m. son

son, male child, born of a woman

children (male and female)

youth, young men

the young of animals

of plant shoots

fig. of lifeless things, sparks, stars, arrows

member of a guild, order or class

of animals son of (the) herd

ב׳ as n. relat. followed by word of quality, characteristic, etc.

n. relat. of age

base

בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.

done

Brown-Driver-Briggs glosses

H1121a בֵּן son . son, male child, born of a woman

. children (male and female)

. youth, young men

. the young of animals

. of plant shoots

. fig. of lifeless things, sparks, stars, arrows

. . member of a guild, order or class

. of animals son of (the) herd

. ב׳ as n. relat. followed by word of quality, characteristic, etc.

. n. relat. of age

H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son

Strong's Hebrew Dictionary

1121 ben bane

from 1129; a son (as a builder of the family name), in the

widest sense (of literal and figurative relationship,

including grandson, subject, nation, quality or condition,

etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)

(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,

(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,

bough, branch, breed, + (young) bullock, + (young) calf, X

came up in, child, colt, X common, X corn, daughter, X of

first, + firstborn, foal, + very fruitful, + postage, X in, +

kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)

people, + rebel, + robber, X servant born, X soldier, son, +

spark, + steward, + stranger, X surely, them of, + tumultuous

one, + valiant(-est), whelp, worthy, young (one), youth.

see HEBREW for 01129

see HEBREW for 01

see HEBREW for 0251

Translators Brief Hebrew Lexicon

בֵּן (ben) — son: child.

: child/son

בְּנוֹ (be.no) — Beno.

A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;

son of: Jaaziah (H3269);

brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)

§ Beno = "his son"

the sons of Jaaziah and the sons of Merari by Jaahziah (his son)

בֵּן (ben) — son: descendant/people.

: descendant, people, tribe, nation

A sub-meaning of ben (בֵּן ": child" H1121)

§ : child/son

בֵּן (ben) — son: young animal.

: calf/lamb/young(ANIMAL)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : descendant

בֵּן (ben) — son: type of.

: rebel/son(Belial)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : people/men/nation/tribe

בֵּן (ben) — son.

: [inheriting]son/heir

A sub-meaning of ben (בֵּן ": child" H1121)

בֵּן (ben) — son: warrior.

: warrior/son(strong)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
אָדָ֕ם'a.Dam humankind H120 Noun common · masculine singular absolute
551× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.
Amplified meaning
adam, the first human
Tyndale gloss
the man (Adam)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָדָם 560 n.m. Gn 1:27 man, mankind

a man = human being

coll. man, mankind

n.pr.m. Adam, first man (without art.)

n.pr.loc. city in Jordan valley (as built?)

base

Brown-Driver-Briggs glosses

H120 אָדָם man, mankind . a man = human being

. coll. man, mankind

Strong's Hebrew Dictionary

120 'adam aw-dawm'

from 119; ruddy i.e. a human being (an individual or the

species, mankind, etc.):--X another, + hypocrite, + common

sort, X low, man (mean, of low degree), person.

see HEBREW for 0119

Translators Brief Hebrew Lexicon

אָדָם (a.dam) — man.

1) man, mankind

1a) man, human being

1b) man, mankind (much more frequently intended sense in OT)

1c) Adam, first man

1d) city in Jordan valley

אָדָם (a.dam) — the man (Adam).

The first named man living at the time before the Flood, first mentioned at Gen.2.19;

married to Eve (H2332);

father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;

Another spelling of a.dam (אָדָם "Adam" H0121)

man, human being

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

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

base

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
זְר֛וֹעַze.Ro.a' [the] arm of H2220 Noun common · feminine singular construct
91× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for arm refers to the arm as stretched out, symbolizing strength, force, or power, as seen in the KJV translations of arm, mighty, and strength.
Amplified meaning
the arm as stretched out; strength, might, power
Tyndale gloss
arm
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.

Brown-Driver-Briggs Hebrew Lexicon (full)

זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength

arm

arm, as symbol of strength

Pl. forces, political and military

Shoulder of animal sacrificed, belonging to priest

base

Brown-Driver-Briggs glosses

H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm

. arm, as symbol of strength

. Pl. forces, political and military

. Shoulder of animal sacrificed, belonging to priest

Strong's Hebrew Dictionary

2220 zrowa` zer-o'-ah

or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah

{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as

stretched out), or (of animals) the foreleg; figuratively,

force:--arm, + help, mighty, power, shoulder, strength.

see HEBREW for 02232

Translators Brief Hebrew Lexicon

זְרוֹעַ (ze.ro.a) — arm.

1) arm, forearm, shoulder, strength

1a) arm

1b) arm (as symbol of strength)

1c) forces (political and military)

1d) shoulder (of animal sacrificed)

Morphologythe parsing behind the code
Berean parsing
N-cs — Noun common · feminine singular construct
HNcfsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
פַּרְעֹ֥הpar.'Oh Pharaoh H6547 Noun common · masculine singular absolute
274× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, Pharaoh refers to the king of Egypt, a powerful leader with great authority. The word is used in many passages, including Genesis 12:15 and Exodus 1:9, to describe the ruler of Egypt. It is a title of respect and power.
Amplified meaning
the king of Egypt, a powerful leader
Tyndale gloss
Pharaoh
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word פַּרְעֹה (*par'oh*) means 'Pharaoh,' which is a title for Egyptian kings. It is derived from Egyptian and is commonly associated with various rulers mentioned throughout the Old Testament, including those during the time of the Patriarchs and the Divided Monarchy. The term translates to 'great house,' reflecting its significance in ancient Egypt.

Brown-Driver-Briggs Hebrew Lexicon (full)

פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings

base

Brown-Driver-Briggs glosses

H6547 פַּרְעֹה Pharaoh, title of Egyptian kings

Strong's Hebrew Dictionary

6547 Par`oh par-o'

of Egyptian derivation; Paroh, a general title of Egyptian

kings:--Pharaoh.

Translators Brief Hebrew Lexicon

פַּרְעֹה (par.oh) — Pharaoh.

A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.12.15

§ Pharaoh = "great house"

the common title of the king of Egypt

פַּרְעֹה (par.oh) — Pharaoh.

A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.37.36

Also named: Pharaō (Φαραώ "Pharaoh" G5328)

§ Pharaoh = "great house"

the common title of the king of Egypt

פַּרְעֹה (par.oh) — Pharaoh.

A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.1.11

Also named: Pharaō (Φαραώ "Pharaoh" G5328H)

§ Pharaoh = "great house"

the common title of the king of Egypt

פַּרְעֹה (par.oh) — Pharaoh.

A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.3.10

Also named: Pharaō (Φαραώ "Pharaoh" G5328I)

§ Pharaoh = "great house"

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).

1. The Use of Name in Egypt:

Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…

Easton's Bible Dictionary

Pharaoh

The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”

(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…

Smith's Bible Dictionary

the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…

American Tract Society Bible Dictionary

Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.

Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.

O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
מֶֽלֶךְ־Me.lekh- [the] king of H4428 Noun common · masculine singular construct
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

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

see HEBREW for 04427

Translators Brief Hebrew Lexicon

מֶ֫לֶךְ (me.lekh) — king.

1) king

Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)

הַמֶּלֶךְ (me.lekh) — `the king`.

'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

מֶ֫לֶךְ (me.lekh) — King's.

King's (Highway) (Num.20.17)

מֶ֫לֶךְ (me.lekh) — King's.

Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)

מֶ֫לֶךְ (me.lekh) — Milcom.

Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)

מֶ֫לֶךְ (me.lekh) — King's.

King's (Valley) (Gen.14.17)

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

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
מִצְרַ֖יִםmitz.Ra.yim Egypt H4714 Noun proper
641× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means Egypt, a country in northeastern Africa, and is used in the Bible to describe the land and its people. It appears in books like Genesis and Isaiah, often referring to the Nile River and the Egyptians. Egypt is an important setting for many biblical events.
Amplified meaning
a country in northeastern Africa
Tyndale gloss
(Sea of) Egypt
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians

of land, Egypt

combinations

of people:

in table of nations, personif. as second son of Ham

= Egypt (as a people), Egyptians

base

Brown-Driver-Briggs glosses

H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt

. combinations

. of people: . in table of nations, personif. as second son of Ham

. = Egypt (as a people), Egyptians

Strong's Hebrew Dictionary

4714 Mitsrayim mits-rah'-yim

dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,

Egyptians, Mizraim.

see HEBREW for 04693

Translators Brief Hebrew Lexicon

מִצְרַ֫יִם (mits.ra.yim) — Egypt.

§ Egypt = "land of the Copts"

a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows

Egyptians = "double straits"

מִצְרַ֫יִם (mits.ra.yim) — Egypt.

A man living at the time of the Patriarchs, first mentioned at Gen.10.6;

son of: Ham (H2526);

brother of: Canaan (H3667), Cush (H3568) and Put (H6316);

father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)

§ Egypt = "land of the Copts"

1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows

Egyptians = "double straits"

adj

2) the inhabitants or natives of Egypt

מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.

§ Egypt = "land of the Copts"

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

e'-jipt:

I. THE COUNTRY

1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races

II. THE HISTORY

1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections

III. THE OLD TESTAMENT CONNECTIONS

1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…

Easton's Bible Dictionary

Egypt

The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.

The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.

Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…

A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.

The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…

O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
שָׁבָ֑רְתִּיsha.Va.re.ti I have broken H7665 Verb · Qal · perfect first person common singular
147× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to break or shatter something, either physically or emotionally. It can also mean to burst or rupture, and is often used to describe intense violence or destruction. In the Bible, it's translated as break or crush.
Amplified meaning
shattered, ruptured
Tyndale gloss
to break
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁבַר 148 vb. break, break in pieces

Qal 53 break, lit.

Niph. 57 be broken

Pi. 26 shatter, break

Hiph. cause to break out, i.e. bring to the birth

Hoph. be broken, shattered (in heart)

base

Brown-Driver-Briggs glosses

H7665 שָׁבַר break, break in pieces .break, lit.

. be broken

. shatter, break

. cause to break out, i.e. bring to the birth

. be broken, shattered (in heart)

Strong's Hebrew Dictionary

7665 shabar shaw-bar'

a primitive root; to burst (literally or

figuratively):--break (down, off, in pieces, up),

broken((-hearted)), bring to the birth, crush, destroy, hurt,

quench, X quite, tear, view (by mistake for 7663).

see HEBREW for 07663

Translators Brief Hebrew Lexicon

שָׁבַר (sha.var) — to break.

1) to break, break in pieces

1a) (Qal)

1a1) break, break in or down, rend violently, wreck, crush, quench

1a2) to break, rupture (fig)

1b) (Niphal)

1b1) to be broken, be maimed, be crippled, be wrecked

1b2) to be broken, be crushed (fig)

1c) (Piel) to shatter, break

1d) (Hiphil) to cause to break out, bring to the birth

1e) (Hophal) to be broken, be shattered

Aramaic equivalent: te.var (תְּבַר "to break" H8406)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singular
HVqp1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…

O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
וְהִנֵּ֣הve.hi.Neh and there! H2009 Conjunction · particle
843× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is an expression that means 'behold' or 'look', often used to draw attention to something. It appears in Genesis and Isaiah, and is translated as 'behold' or 'lo' in the KJV.
Tyndale gloss
behold
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.

Brown-Driver-Briggs Hebrew Lexicon (full)

הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!

base

Brown-Driver-Briggs glosses

H2009 הִנֵּה, הִנֶּה־ lo!, behold!

Strong's Hebrew Dictionary

2009 hinneh hin-nay'

prolongation for 2005; lo!:--behold, lo, see.

see HEBREW for 02005

Translators Brief Hebrew Lexicon

הִנֵּה (hin.neh) — behold.

behold, lo, see, if

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · particle
HC/Tj
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
לֹֽא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
חֻ֠בְּשָׁהChu.be.shah it has been bound up H2280 Verb · Pual · perfect third person feminine singular
33× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to tie or bind something firmly, like a turban or a saddle. It is also used figuratively to mean stopping or ruling something. In 1 Kings 20:12, it describes the binding of a wound.
Amplified meaning
tied, wrapped
Tyndale gloss
to saddle/tie
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָבַשׁ (chabash) is a Hebrew verb meaning to bind, tie, or saddle. It covers a range of actions from physically binding something up to metaphorically governing or restraining. The word appears in various forms, including Qal (to bind) and Piel (to restrain). The entries consistently emphasize its meanings related to binding and governance.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָבַשׁ] vb. bind, bind on, bind up

Qal

bind, bind on

bind up

Pi. bind, restrain

Pu. be bound up

base

Brown-Driver-Briggs glosses

H2280 חָבַשׁ bind, bind on, bind up

Strong's Hebrew Dictionary

2280 chabash khaw-bash'

a primitive root; to wrap firmly (especially a turban,

compress, or saddle); figuratively, to stop, to rule:--bind

(up), gird about, govern, healer, put, saddle, wrap about.

Translators Brief Hebrew Lexicon

חָבַשׁ (cha.vash) — to saddle/tie.

1) to tie, bind, bind on, bind up, saddle, restrain, bandage, govern

1a) (Qal)

1a1) to bind, bind on

1a2) to bind up

1b) (Piel) to bind, restrain

1c) (Pual) to be bound up

Morphologythe parsing behind the code
Berean parsing
V-Pual-Perf-3fs — Verb · Pual · perfect third person feminine singular
HVPp3fs
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
לָתֵ֨תla.Tet to give H5414 Preposition · verb qal infinitive construct common
2,011× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Tyndale gloss
to give: give
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HR/Vqcc — Preposition · verb qal infinitive construct common
HR/Vqcc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…

The company it keepswords that stand beside it more often than chance
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
רְפֻא֜וֹתre.fu.'ot healing H7499 Noun common · feminine plural absolute
3× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means a remedy or medicine, as seen in Proverbs 4:22, where it refers to the healing power of wise words.
Amplified meaning
remedy, restoration
Tyndale gloss
remedy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רְפֻאָה (rphu'ah) refers to a remedy or medicine, derived from the root word for healing. It is a feminine passive participle indicating something that heals or is used for healing. The entries consistently emphasize its meaning related to medicinal contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

[רְפֻאָה] n.f. remedy, medicine

base

Brown-Driver-Briggs glosses

H7499 רְפֻאָה

Strong's Hebrew Dictionary

7499 rphu'ah ref-oo-aw'

feminine passive participle of 7495; a

medicament:--heal(-ed), medicine.

see HEBREW for 07495

Translators Brief Hebrew Lexicon

רְפֻאָה (re.phu.ah) — remedy.

remedy, medicine

Morphologythe parsing behind the code
Berean parsing
N-fp — Noun common · feminine plural absolute
HNcfpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jer 14:19 twice, and in Mal 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Na 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).

In the New Testament 5 times the verb is therapeuo; once (Ac 10:38) iaomai; in the other passages it is either iama, as in

O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
לָשׂ֥וּםla.Sum to put H7760 Preposition · verb qal infinitive construct common
585× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to put or place something, and is used in many different ways in the Bible, such as to appoint or determine something. It is first used in Genesis to describe God's creation. In the KJV, it is translated as 'appoint' or 'set' in various contexts.
Tyndale gloss
to set: make
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׂוּם, שִׂים 582 vb. put, place, set

Qal

put, set, in a place

put something upon

put, lay, set

put, c. בֵּין

set, direct

set, ordain, in a place

set, establish a law, statute

set, found a nation

set, appoint (as ruler, official)

set, constitute, make

set, determine, fix, bounds

set, station, at a post

put in position, sacred bread, sword, staves, bars

set up altars

= plant, wheat

set, fix (countenance)

make a thing, or pers. (acc.), for, transform into

make, constitute

work, bring to pass

appoint, give

set, fix (countenance)

Hiph. I will make him for a sign

Hoph. there was set before him

base

שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32

ref

Brown-Driver-Briggs glosses

H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place

. put something upon

. put, lay, set

. put, c. בֵּין

. set, direct

. . set, ordain, in a place

. set, establish a law, statute

. set, found a nation

. set, appoint (as ruler, official)

. set, constitute, make

. set, determine, fix, bounds

. . set, station, at a post

. put in position, sacred bread, sword, staves, bars

. set up altars

. = plant, wheat

. set, fix (countenance)

. . make a thing, or pers. (acc.), for, transform into

. make, constitute

. work, bring to pass

. appoint, give

. set, fix (countenance)

. I will make him for a sign

. there was set before him

H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl

Strong's Hebrew Dictionary

7760 suwm soom

or siym {seem}; a primitive root; to put (used in a great

variety of applications, literal, figurative, inferentially,

and elliptically):--X any wise, appoint, bring, call (a

name), care, cast in, change, charge, commit, consider,

convey, determine, + disguise, dispose, do, get, give, heap

up, hold, impute, lay (down, up), leave, look, make (out),

mark, + name, X on, ordain, order, + paint, place, preserve,

purpose, put (on), + regard, rehearse, reward, (cause to) set

(on, up), shew, + stedfastly, take, X tell, + tread down,

((over-))turn, X wholly, work.

Translators Brief Hebrew Lexicon

שׂוּם (sum) — to set: make.

: make/establish

1) to put, place, set, appoint, make

1a) (Qal)

1a1) to put, set, lay, put or lay upon, lay (violent) hands on

1a2) to set, direct, direct toward

1a2a) to extend (compassion) (fig)

1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix

1a4) to set, station, put, set in place, plant, fix

1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give

1b) (Hiphil) to set or make for a sign

1c) (Hophal) to be set

שׂוּמָה (su.mah) — fate.

token of unluckiness, scowl

שׂוּם (sum) — to set: put.

: put/give

1) to put, place, set, appoint, make

1a) (Qal)

1a1) to put, set, lay, put or lay upon, lay (violent) hands on

1a2) to set, direct, direct toward

1a2a) to extend (compassion) (fig)

1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HR/Vqcc — Preposition · verb qal infinitive construct common
HR/Vqcc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):

1. Renderings:

In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."

2. Son of Ham:

In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.

3. As Nationality:

In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9

Smith's Bible Dictionary
Nave's Topical Bible

→ See PHUT

O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
חִתּ֛וּלchi.Tul a bandage H2848 Noun common · masculine singular absolute
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A bandage or something used to wrap around a wound is what this Hebrew word refers to. It is a noun that describes a simple medical tool used to treat injuries.
Amplified meaning
put in a bandage
Tyndale gloss
bandage
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חִתּוּל (chittuwl) refers to a bandage or roller, derived from the root meaning to swathe. It is used in the context of a broken arm in Ezekiel 30:21, where it serves as a metaphor for Pharaoh's injury.

Brown-Driver-Briggs Hebrew Lexicon (full)

חִתּוּל n.[m.] bandage—ח׳ Ez 30:21, for broken arm (in fig. of Pharaoh’s broken arm).

done

Brown-Driver-Briggs glosses

H2848 חִתּוּל

Strong's Hebrew Dictionary

2848 chittuwl khit-tool'

from 2853; swathed, i.e. a bandage:--roller.

see HEBREW for 02853

Translators Brief Hebrew Lexicon

חִתּוּל (chit.tul) — bandage.

bandage

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
לְחָבְשָׁ֥הּle.cha.ve.Shah to bind up it H2280 Preposition · verb qal infinitive construct common · suffix
33× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to tie or bind something firmly, like a turban or a saddle. It is also used figuratively to mean stopping or ruling something. In 1 Kings 20:12, it describes the binding of a wound.
Tyndale gloss
to saddle/tie
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָבַשׁ (chabash) is a Hebrew verb meaning to bind, tie, or saddle. It covers a range of actions from physically binding something up to metaphorically governing or restraining. The word appears in various forms, including Qal (to bind) and Piel (to restrain). The entries consistently emphasize its meanings related to binding and governance.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָבַשׁ] vb. bind, bind on, bind up

Qal

bind, bind on

bind up

Pi. bind, restrain

Pu. be bound up

base

Brown-Driver-Briggs glosses

H2280 חָבַשׁ bind, bind on, bind up

Strong's Hebrew Dictionary

2280 chabash khaw-bash'

a primitive root; to wrap firmly (especially a turban,

compress, or saddle); figuratively, to stop, to rule:--bind

(up), gird about, govern, healer, put, saddle, wrap about.

Translators Brief Hebrew Lexicon

חָבַשׁ (cha.vash) — to saddle/tie.

1) to tie, bind, bind on, bind up, saddle, restrain, bandage, govern

1a) (Qal)

1a1) to bind, bind on

1a2) to bind up

1b) (Piel) to bind, restrain

1c) (Pual) to be bound up

Morphologythe parsing behind the code
Berean parsing
HR/Vqcc/Sp3fs — Preposition · verb qal infinitive construct common · suffix
HR/Vqcc/Sp3fs
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
לְחָזְקָ֖הּle.cha.ze.Kah to be strong it H2388 Preposition · verb qal infinitive construct common · suffix
291× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To strengthen means to be strong or courageous, and can also mean to seize or conquer, as seen in various KJV translations.
Amplified meaning
to strengthen, to seize
Tyndale gloss
to strengthen: strengthen
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָזַק 291 vb. be or grow firm, strong, strengthen

Qal

intrans. be or grow strong

transit. only strengthened him not

Pi.

make strong (physically)

strengthen the hands (acc.) of anyone, sustain, encourage

make strong = bold, encourage

make firm

make rigid, hard, i.e. perverse, obstinate, harden

Hiph.

make strong, strengthen

make firm, the kingdom

display strength

make severe, of battle

support

= repair

prevail

esp. take or keep hold of, seize, grasp

Hithp.

strengthen oneself

put forth strength, use one's strength

withstand

hold strongly with

base

Brown-Driver-Briggs glosses

H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong

. transit. only strengthened him not

. . make strong (physically)

. strengthen the hands (acc.) of anyone, sustain, encourage

. make strong = bold, encourage

. make firm

. make rigid, hard, i.e. perverse, obstinate, harden

. . . make strong, strengthen

. make firm, the kingdom

. display strength

. make severe, of battle

. support

. = repair

. prevail

. esp. take or keep hold of, seize, grasp

. . strengthen oneself

. put forth strength, use one's strength

. withstand

. hold strongly with

Strong's Hebrew Dictionary

2388 chazaq khaw-zak'

a primitive root; to fasten upon; hence, to seize, be strong

(figuratively, courageous, causatively strengthen, cure, help,

repair, fortify), obstinate; to bind, restrain, conquer:--aid,

amend, X calker, catch, cleave, confirm, be constant,

constrain, continue, be of good (take) courage(-ous, -ly),

encourage (self), be established, fasten, force, fortify, make

hard, harden, help, (lay) hold (fast), lean, maintain, play

the man, mend, become (wax) mighty, prevail, be recovered,

repair, retain, seize, be (wax) sore, strengthen (self), be

stout, be (make, shew, wax) strong(-er), be sure, take (hold),

be urgent, behave self valiantly, withstand.

Translators Brief Hebrew Lexicon

חָזַק (cha.zaq) — to strengthen: strengthen.

: strengthen/support/encourage

1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore

1a) (Qal)

1a1) to be strong, grow strong

1a1a) to prevail, prevail upon

1a1b) to be firm, be caught fast, be secure

1a1c) to press, be urgent

1a1d) to grow stout, grow rigid, grow hard (bad sense)

1a1e) to be severe, be grievous

1a2) to strengthen

1b) (Piel)

1b1) to make strong

1b2) to restore to strength, give strength

1b3) to strengthen, sustain, encourage

1b4) to make strong, make bold, encourage

1b5) to make firm

1b6) to make rigid, make hard

1c) (Hiphil)

1c1) to make strong, strengthen

1c2) to make firm

1c3) to display strength

1c4) to make severe

1c5) to support

1c6) to repair

1c7) to prevail, prevail upon

1c8) to have or take or keep hold of, retain, hold up, sustain, support

1c9) to hold, contain

1d) (Hithpael)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffix
HR/Vqcc/Sp3fs
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
לִתְפֹּ֥שׂlit.Pos to wield H8610 Preposition · verb qal infinitive construct common
65× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To capture or seize something, like in 1 Kings 13:4, where a prophet grabs the king's altar. It means to take hold of or grasp something firmly.
Amplified meaning
to capture, to seize
Tyndale gloss
to capture
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.

Brown-Driver-Briggs Hebrew Lexicon (full)

תָּפַשׂ vb. lay hold of, wield

Qal

lay hold of, seize

grasp in order to wield, wield, use skilfully

Niph. be seized, arrested, caught

Pi. a lizard thou mayest grasp with the hands

base

Brown-Driver-Briggs glosses

H8610 תָּפַשׂ lay hold of, wield

Strong's Hebrew Dictionary

8610 taphas taw-fas'

a primitive root; to manipulate, i.e. seize; chiefly to

capture, wield, specifically, to overlay; figuratively, to use

unwarrantably:--catch, handle, (lay, take) hold (on, over),

stop, X surely, surprise, take.

Translators Brief Hebrew Lexicon

תָּפַשׂ (ta.pha.s) — to capture.

1) to catch, handle, lay hold, take hold of, seize, wield

1a) (Qal)

1a1) to lay hold of, seize, arrest, catch

1a2) to grasp (in order to) wield, wield, use skilfully

1b) (Niphal) to be seized, be arrested, be caught, be taken, captured

1c) (Piel) to catch, grasp (with the hands)

Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
O son of humankind the object marker [the] arm of Pharaoh [the] king of Egypt I have broken and there! not it has been bound up to give healing to put a bandage to bind up it to be strong it to wield the sword
בֶּחָֽרֶב׃ סbe.Cha.rev the sword H2719 Preposition · noun common feminine singular absolute
413× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A sword or cutting instrument is what this Hebrew word refers to, including knives and tools for cutting stone. It is used in the Bible to describe weapons and sharp objects.
Amplified meaning
a cutting instrument, a tool for battle
Tyndale gloss
sword
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֶ֫רֶב 411 n.f. sword (as weapon)

base

Brown-Driver-Briggs glosses

H2719 חֶ֫רֶב sword (as weapon)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

חֶ֫רֶב (che.rev) — sword.

1) sword, knife

1a) sword

1b) knife

1c) tools for cutting stone

Morphologythe parsing behind the code
Berean parsing
Prep | N-fs — Preposition · noun common feminine singular absolute
HRd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sord.

See ARMOR, III, 5.

Easton's Bible Dictionary

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…

Smith's Bible Dictionary

[ARMS, ARMOR]

Nave's Topical Bible

→ Used by

Gideon Jud 7:20

Goliath 1Sa 21:9

Peter Mt 26:51; Joh 18:10

→ David' s army equipped with 1Ch 21:5

→ To be beaten into plowshares Isa 2:4; Mic 4:3

→ Made of plowshares Joe 3:10

→ Two-edged Heb 4:12; Re 1:16; 2:12

→ FIGURATIVE

Of war Ge 27:40

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

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