Genesis 34:26 — Word Study
WLCוְאֶת־ חֲמוֹר֙ וְאֶת־ שְׁכֶ֣ם בְּנ֔וֹ הָרְג֖וּ לְפִי־ חָ֑רֶב וַיִּקְח֧וּ אֶת־ דִּינָ֛ה מִבֵּ֥ית שְׁכֶ֖ם וַיֵּצֵֽאוּ׃
BSAThey killedhârag■ [slew, put to death] HamorChămôwr [the Canaanite prince, he-ass] and his sonbên [descendant] ShechemShᵉkem [the city, the man] with their swordschereb [the edge of the sword, cutting instruments] tooklâqach▸ [got, seized] DinahDîynâh [judgment, daughter of Jacob] out of Shechem’sShᵉkem [the city, the man's] housebayith [dwelling place, family home] and went awayyâtsâʼ▸ [left, came out]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| חֲמוֹר֙ | Hamor | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| שְׁכֶ֣ם | Shechem | Noun proper masculine |
| בְּנ֔וֹ | son his | Noun common masculine singular construct, suffix |
| הָרְג֖וּ | they slew | Verb, Qal, perfect third person common plural |
| לְפִי־ | to [the] mouth of | Preposition, noun common masculine singular construct |
| חָ֑רֶב | [the] sword | Noun common, feminine singular absolute |
| וַיִּקְח֧וּ | and they took | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| דִּינָ֛ה | Dinah | Noun proper feminine |
| מִבֵּ֥ית | from [the] house of | Preposition, noun common masculine singular construct |
| שְׁכֶ֖ם | Shechem | Noun proper masculine |
| וַיֵּצֵֽאוּ׃ | and they went out | Verb, Qal, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They killed Hamor and his son Shechem with their swords, took Dinah out of Shechem’s house, and went away. |
| KJV | And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out. |
| ASV | And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went forth. |
| YLT | and Hamor, and Shechem his son, they have slain by the mouth of the sword, and they take Dinah out of Shechem's house, and go out. |
| WEB | They killed Hamor and Shechem, his son, with the edge of the sword, and took Dinah out of Shechem’s house, and went away. |
| BBE | And Hamor and his son they put to death with the sword, and they took Dinah from Shechem's house and went away. |
Where they part company is in the rendering of the verb הָרְג֖וּ — see How Translations Differ.
The sentence consists of a main clause followed by two actions, illustrating a sequence of events.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbהָרַג
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 34:26
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 Vengeance of Dinah's Brothersgenerated
Genesis 34:26 describes a violent act by Dinah's brothers, Simeon and Levi, who avenged their sister's defilement by killing Hamor and his son Shechem. This passage illustrates the extreme measures taken in response to a perceived injustice, reflecting the cultural and familial dynamics of the time. The context reveals the aftermath of a grievous act and the subsequent retaliation that ensued, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:42 | I will make My arrows drunk with blood, while My sword devours flesh— the blood of the slain and captives, the heads of the enemy leaders.” |
| 2 | 2 Samuel 2:26 | Then Abner called out to Joab: “Must the sword devour forever? Do you not realize that this will only end in bitterness? How long before you tell the troops to stop pursuing their brothers?” |
| 3 | Isaiah 31:8 | “Then Assyria will fall, but not by the sword of man; a sword will devour them, but not one made by mortals. They will flee before the sword, and their young men will be put to forced labor. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הָרְג֖וּ, ha.re.Gugenerated
The verb הָרַג (harag) means 'to kill' and is used here in the perfect tense, indicating a completed action. It conveys the sense of a violent act carried out with intent, emphasizing the brutality of the brothers' response to the situation surrounding Dinah.
This word encompasses various meanings, including murder and destruction, and appears frequently in the context of divine judgment or warfare in the Hebrew Bible. The use of this verb here highlights the severity and finality of their actions.
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 הָרְג֖וּ (they killed) governs the entire sentence, with two additional clauses that detail the actions taken. The structure emphasizes the sequence of actions: first, the killing, followed by the taking of Dinah and their departure.
The order of the Hebrew words places emphasis on the actions of the brothers, with the verb appearing first, which highlights the significance of their violent act.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἀπέκτειναν (apekteinan) to translate הָרְג֖וּ, which also means 'to kill'. This choice aligns closely with the Hebrew meaning, maintaining the sense of a decisive act of violence.
The translation reflects a direct correspondence to the Hebrew text, emphasizing the severity of the brothers' actions in response to Dinah's situation.
In plain words — the whole versegenerated
Genesis 34:26 recounts how Dinah's brothers killed Hamor and his son Shechem in retaliation for Dinah's defilement. They took Dinah from Shechem's house and left, showing the seriousness of their actions in response to the injustice done to their sister.
Frequently Asked Questionsgenerated
They were avenging their sister Dinah, who had been defiled, and felt compelled to act violently in response.
It signifies a brutal response to a grave injustice, reflecting the cultural norms of vengeance in their society.
It highlights themes of family honor, justice, and the consequences of actions taken against one's kin.
Their actions demonstrate the lengths to which individuals may go to protect family honor, though they also raise questions about justice and morality.
Reflection Questionsgenerated
- What are some modern parallels to the concept of vengeance depicted in this passage?
- How do cultural norms influence our understanding of justice and retribution today?
- In what ways can we respond to injustices in our own lives without resorting to violence?
- What lessons can we learn about family loyalty from the actions of Dinah's brothers?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Genesis 34:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they slew Hamor and Shechem his son with the edge of the sword,.... Whom they had been just treating with in a seeming friendly manner: Shechem was the chief aggressor, and his crime was very
Read John Gill on Genesis 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.
Read Robert Jamieson on Genesis 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 34:26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’ s house, and went out.Ver. 26. And they slew Hamor and Shechem.] This is commended in apocryphal Judith for zeal; which the canonical Scripture condemneth for self-will; and Jacob, on his death bed, cursed it for cruelty, and blessed himself from their assembly. Quest. But why doth he not more sharply reprove it here? Ans. First, he considered God’ s just judgment on the Shechemites; who, without the knowledge and faith of God, had profaned the sacrament of circumcision. A sin that God suffers not to pass without a sensible check, in his dearest children; how much less in…
Read John Trapp on Genesis 34 →CambridgeThe Cambridge Bible for Schools and Colleges26. slew Hamor and Shechem … took Dinah … went forth] In this verse we have the narrative in which Simeon and Levi (cf. Genesis 34:25; Genesis 34:30) alone entered the city, slew Hamor and Shechem, took Dinah from Shechem’s house, and made off with her. Their act is one of family vengeance for the honour of their sister. with the edge of the sword] Lit. “according to the mouth of the sword,” i.e. according to the sword’s power to devour, unmercifully. Cf. 2 Samuel 2:26; 2 Samuel 11:25.
Read Cambridge on Genesis 34 →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
They killed Hamor and his son Shechem with their swords, took Dinah out of Shechem’s house, and went away.
They killed Hamor and Shechem, his son, with the edge of the sword, and took Dinah out of Shechem’s house, and went away.
They killed Hamor and his son Shechem with their swords, took Dinah out of Shechem’s house, and went away.
They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left.
Tyndale line
And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out.
And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went forth.
And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went forth.
And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.
They slewe also Hamor and Shechem his sonne with the edge of the sword, and tooke Dinah out of Shechems house, and went their way.
Strictly literal
And Hamor and Shechem his son they slew with the edge of the sword; and took Dinah out of Shechem's house; and went out.
and Hamor, and Shechem his son, they have slain by the mouth of the sword, and they take Dinah out of Shechem's house, and go out.
and Hamor, and his son Shechem, they have slain by the mouth of the sword, and they take Dinah out of Shechem’s house, and go out.
And they slew Chamor and Shechem his son with the edge of the sword; and they took Dinah out of Shechem's house, and went out.
They killed Hamor and his son Shechem with the edge of the sword. They took Dinah from Shechem's house and went away.
From the Latin
And they killed also Hemor and Sichem, and took away their sister Dina, out of Sichem’s house.
Simplified
They killed Hamor and Shechem with their swords, took Dinah from Shechem's house, and left.
And Hamor and his son they put to death with the sword, and they took Dinah from Shechem's house and went away.
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 Samaritan Pentateuch agrees with the Masoretic Text word for word in this verse, confirming the consistency of the narrative across different textual traditions. The Septuagint, while not a word-for-word match, conveys the same events through its own structure.
וְאֶת־ חֲמוֹר֙ וְאֶת־ שְׁכֶ֣ם בְּנ֔וֹ הָרְג֖וּ לְפִי־ חָ֑רֶב וַיִּקְח֧וּ אֶת־ דִּינָ֛ה מִבֵּ֥ית שְׁכֶ֖ם וַיֵּצֵֽאוּ׃
9 of the 14 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.
ואת חמור ואת שׁכם בנו הרגו לפי חרב ויקחו את דינה מבית שׁכם ויצאו
Agrees with the Masoretic Text here, word for word.
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 Genesis 34:26
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.
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).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
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
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)
HC/To — Conjunction · particleHC/To
חֲמוֹר (Chamowr) refers to Hamor, the father of Shechem, a figure from the time of the Patriarchs mentioned in Genesis 33:19. The word is also associated with the term for 'donkey' and is linked to the Canaanite prince of Shechem.
חֲמוֹר n.pr.m. father of Shechem
base
H2544 חֲמוֹר father of Shechem
2544 Chamowr kham-ore'
the same as 2543; donkey; Chamor, a Canaanite:--Hamor.
see HEBREW for 02543
חֲמוֹר (cha.mor) — Hamor.
A man living at the time of the Patriarchs, first mentioned at Gen.33.19;
father of: Shechem (H7927H)
Also named: Emmor (Ἐμμόρ "Hamor" G1697)
§ Hamor = "he-ass"
the Hivite prince of the city of Shechem when Jacob entered Palestine
N-proper — Noun proper masculineHNpm
ha'-mor (chamor, "an ass"; Emmor): Hamor was the father of Shechem from whom Jacob bought a piece of ground on his return from Paddan-aram for one hundred pieces of silver (Ge 33:19), and the burial place of Joseph when his body was removed from Egypt to Canaan (Jos 24:32). "The men of Hamor" were inhabitants of Shechem, and suffered a great loss under Abimelech, a prince over Israel (Jud 9:22-49). Dinah, Jacob's daughter, was criminally treated by Hamor, who requested her to be given to him in marriage, in which plan he had the cooperation of his father, Shechem. The sons of Jacob rejected their proposition and laid a scheme by which the inhabitants of the city were circumcised, and in the hour of helplessness slew all the…
Hamor
He-ass, a Hivite from whom Jacob purchased the plot of ground in which Joseph was afterwards buried (Gen. 33:19). He is called “Emmor” in Acts 7:16. His son Shechem founded the city of that name which Simeon and Levi destroyed because of his crime in the matter of Dinah, Jacob’s daughter (Gen. 34:20). Hamor and Shechem were also slain (ver. 26).
(an ass), a Hivite who at the time of the entrance of Jacob on Palestine was prince of the land and city of Shechem. (Genesis 33:19; 34:2,4,6,8,13,18,20,24,26) (B.C. 1737.) [DINAH]
an ass; clay; dirt
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).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
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
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)
HC/To — Conjunction · particleHC/To
שְׁכֶם (shekhem) refers to both a city in northern Palestine and a man, the son of Hamor, mentioned in the context of the Patriarchs. The name is associated with meanings like 'back' or 'shoulder.' The city is located in a valley between Mount Ebal and Mount Gerizim, significant in biblical narratives.
שְׁכֶם n.pr.loc. 49 et m. 14
district in N. Palestine
n.pr.m. ‘son’ of Hamor
base
H7927 שְׁכֶם . district in N. Palestine
. ‘son’ of Hamor
7927 Shkem shek-em'
the same as 7926; ridge; Shekem, a place in
Palestine:--Shechem.
see HEBREW for 07926
שְׁכֶם (she.khem) — Shechem.
Shechem = "back" or "shoulder"
a city in Manasseh; located in a valley between Mount Ebal and Mount Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km) south- east of Samaria
Also named: Suchem (Συχέμ "Shechem" G4966)
שְׁכֶם (she.khem) — Shechem.
A man living at the time of the Patriarchs, first mentioned at Gen.33.19;
son of: Hamor (H2544)
§ Shechem = "back" or "shoulder"
1) son of Hamor, the chieftain of the Hivites at Shechem at the time of Jacob's arrival
2) a city in Manasseh; located in a valley between Mount Ebal and Mount Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km) south- east of Samaria
N-proper — Noun proper masculineHNpm
she'-kem (shekhem, "shoulder"; Suchem, he Sikima, ta Sikima, etc.; the King James Version gives "Sichem" in Ge 12:6; and "Sychem" in Ac 7:16):
1. Historical:
This place is first mentioned in connection with Abraham's journey from Haran. At the oak of Moreh in the vicinity he reared his first altar to the Lord in Palestine (Ge 12:6 f). It was doubtless by this oak that Jacob, on his return from Paddan-aram, buried "the strange (the American Standard Revised Version "foreign") gods" (Ge 35:4). Hither he had come after his meeting with Esau (Ge 33:18). Eusebius, in Onomasticon, here identifies Shechem with Shalem; but see…
Shechem
Shoulder. (1.) The son of Hamor the Hivite (Gen. 33:19; 34).
(2.) A descendant of Manasseh (Num. 26:31; Josh. 17:2).
(3.) A city in Samaria (Gen. 33:18), called also Sichem (12:6), Sychem (Acts 7:16). It stood in the narrow sheltered valley between Ebal on the north and Gerizim on the south, these mountains at their base being only some 500 yards apart. Here Abraham pitched his tent and built his first altar in the Promised Land, and received the first divine promise (Gen. 12:6, 7). Here also Jacob “bought a parcel of a field at the hands of the children of…
(back or shoulder). An important city in central Palestine, in the valley between mounts Ebal and Gerizim, 34 miles north of Jerusalem and 7 miles southeast of Samaria. Its present name, Nablus , is a corruption of Neapolis, which succeeded the more ancient Shechem, and received its new name from Vespasian. On coins still extant it is called Flavia Neapolis. The situation of the town is one of surpassing beauty. It lies in a sheltered valley, protected by Gerizim on the south and Ebal on the north. The feet of these mountains, where they rise from the town, are not more than five hundred yards apart. The bottom of the valley is about 1800 feet above the level of the sea, and the top of Gerizim 800 feet higher still. The sit of the present city, which was also that of the Hebrew city, occurs exactly on the water-summit; and streams issuing from the numerous springs there flow down the…
1. A Canaanite prince, at the town of the same name, who abducted Dinah the daughter of Jacob, and was soon afterwards treacherously slain, with many of his people, by Simeon and Levi, Ge 34:1-31.
2. A city of central Canaan, between the mountains Gerizim and Ebal, thirty-four miles north of Jerusalem; called also Sychar and Sychem, Ac 7:16. It is first mentioned in the history of Abraham, who here erected his first altar in Canaan, and took possession of the country in the name of Jehovah, Ge 12:6 33:18,19 35:4. Jacob bought a field in its neighborhood, which by way of overplus, he gave to his son Joseph, who was buried here, Ge 48:22
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.
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
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
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
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
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
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)
HTo — ParticleHTo
דִּינָה (Diynah) refers to Dinah, the daughter of Jacob and Leah, known for her role in the biblical narrative. The name is associated with the concept of 'justice' and is linked to her brothers, including Simeon and Levi. She is first mentioned in Genesis 30:21, and her story is part of the patriarchal accounts.
דִּינָה n.pr.f. daughter of Jacob
base
H1783 דִּינָה daughter of Jacob
1783 Diynah dee-naw'
fem. of 1779; justice; Dinah, the daughter of Jacob:--Dinah.
see HEBREW for 01779
דִּינָה (di.nah) — Dinah.
A woman living at the time of the Patriarchs, first mentioned at Gen.30.21;
daughter of: Israel (H3478) and Leah (H3812);
sister of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485) and Zebulun (H2074);
half-sister of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144)
§ Dinah = "judgment"
daughter of Jacob by Leah, full sister of Simeon and Levi
N-proper — Noun proper feminineHNpf
di'-na (dinah, "justice"): The daughter of Jacob and Leah, whose violation by Shechem, son of Hamor, caused her brothers, especially Simeon and Levi, to slay the inhabitants of Shechem, although they had induced the Shechemites to believe, if they would submit to circumcision, Shechem, the most honored of all the house of his father, would be permitted to have the maiden to whom his soul clave for wife (Ge 34:1-31). The political elements of the story (compare Ge 34:21-23, 30) suggest a tribal rather than a personal significance for the narrative.
Nathan Isaacs
Dinah
Judged; vindicated, daughter of Jacob by Leah, and sister of Simeon and Levi (Gen. 30:21). She was seduced by Shechem, the son of Hamor, the Hivite chief, when Jacob’s camp was in the neighbourhood of Shechem. This led to the terrible revenge of Simeon and Levi in putting the Shechemites to death (Gen. 34). Jacob makes frequent reference to this deed of blood with abhorrence and regret (Gen. 34:30; 49:5-7). She is mentioned among the rest of Jacob’s family that went down into Egypt (Gen. 46:8, 15).
(judged, acquitted), the daughter of Jacob by Leah. (Genesis 30:21) (B.C. about 1751.) She accompanied her father from Mesopotamia to Canaan, and, having ventured among the inhabitants, was violated by Shechem the son of Hamor, the chieftain of the territory in which her father had settled. Gen. 34. Shechem proposed to make the usual reparation by paying a sum to the father and marrying her. (Genesis 34:12) This proposal was accepted, the sons of Jacob demanding, as a condition of the proposed union, the circumcision of the Shechemites. They therefore assented; and on the third day, when the pain and fever resulting from the operation were at the highest, Simeon and Levi, own brothers of Dinah, attacked them unexpectedly, slew all the males, and plundered their city.
Daughter of Jacob by Leah, Ge 30:21, his only daughter named in Scripture. While the family were sojourning near Shalem, she heedlessly associated with the Canaanitish maidens, and fell a victim to the seductive arts of Shechem, a young prince of the land; but was perfidiously and savagely avenged by Simeon and Levi, her full brothers, to the great grief of Jacob their father, Ge 34:1-31 49:5,7. She seems to have gone with the family to Egypt, Ge 46:15.
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
שְׁכֶם (shekhem) refers to both a city in northern Palestine and a man, the son of Hamor, mentioned in the context of the Patriarchs. The name is associated with meanings like 'back' or 'shoulder.' The city is located in a valley between Mount Ebal and Mount Gerizim, significant in biblical narratives.
שְׁכֶם n.pr.loc. 49 et m. 14
district in N. Palestine
n.pr.m. ‘son’ of Hamor
base
H7927 שְׁכֶם . district in N. Palestine
. ‘son’ of Hamor
7927 Shkem shek-em'
the same as 7926; ridge; Shekem, a place in
Palestine:--Shechem.
see HEBREW for 07926
שְׁכֶם (she.khem) — Shechem.
Shechem = "back" or "shoulder"
a city in Manasseh; located in a valley between Mount Ebal and Mount Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km) south- east of Samaria
Also named: Suchem (Συχέμ "Shechem" G4966)
שְׁכֶם (she.khem) — Shechem.
A man living at the time of the Patriarchs, first mentioned at Gen.33.19;
son of: Hamor (H2544)
§ Shechem = "back" or "shoulder"
1) son of Hamor, the chieftain of the Hivites at Shechem at the time of Jacob's arrival
2) a city in Manasseh; located in a valley between Mount Ebal and Mount Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km) south- east of Samaria
N-proper — Noun proper masculineHNpm
she'-kem (shekhem, "shoulder"; Suchem, he Sikima, ta Sikima, etc.; the King James Version gives "Sichem" in Ge 12:6; and "Sychem" in Ac 7:16):
1. Historical:
This place is first mentioned in connection with Abraham's journey from Haran. At the oak of Moreh in the vicinity he reared his first altar to the Lord in Palestine (Ge 12:6 f). It was doubtless by this oak that Jacob, on his return from Paddan-aram, buried "the strange (the American Standard Revised Version "foreign") gods" (Ge 35:4). Hither he had come after his meeting with Esau (Ge 33:18). Eusebius, in Onomasticon, here identifies Shechem with Shalem; but see…
Shechem
Shoulder. (1.) The son of Hamor the Hivite (Gen. 33:19; 34).
(2.) A descendant of Manasseh (Num. 26:31; Josh. 17:2).
(3.) A city in Samaria (Gen. 33:18), called also Sichem (12:6), Sychem (Acts 7:16). It stood in the narrow sheltered valley between Ebal on the north and Gerizim on the south, these mountains at their base being only some 500 yards apart. Here Abraham pitched his tent and built his first altar in the Promised Land, and received the first divine promise (Gen. 12:6, 7). Here also Jacob “bought a parcel of a field at the hands of the children of…
(back or shoulder). An important city in central Palestine, in the valley between mounts Ebal and Gerizim, 34 miles north of Jerusalem and 7 miles southeast of Samaria. Its present name, Nablus , is a corruption of Neapolis, which succeeded the more ancient Shechem, and received its new name from Vespasian. On coins still extant it is called Flavia Neapolis. The situation of the town is one of surpassing beauty. It lies in a sheltered valley, protected by Gerizim on the south and Ebal on the north. The feet of these mountains, where they rise from the town, are not more than five hundred yards apart. The bottom of the valley is about 1800 feet above the level of the sea, and the top of Gerizim 800 feet higher still. The sit of the present city, which was also that of the Hebrew city, occurs exactly on the water-summit; and streams issuing from the numerous springs there flow down the…
1. A Canaanite prince, at the town of the same name, who abducted Dinah the daughter of Jacob, and was soon afterwards treacherously slain, with many of his people, by Simeon and Levi, Ge 34:1-31.
2. A city of central Canaan, between the mountains Gerizim and Ebal, thirty-four miles north of Jerusalem; called also Sychar and Sychem, Ac 7:16. It is first mentioned in the history of Abraham, who here erected his first altar in Canaan, and took possession of the country in the name of Jehovah, Ge 12:6 33:18,19 35:4. Jacob bought a field in its neighborhood, which by way of overplus, he gave to his son Joseph, who was buried here, Ge 48:22
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp