Judges 15:8 — Word Study
WLCוַיַּ֨ךְ אוֹתָ֥ם שׁ֛וֹק עַל־ יָרֵ֖ךְ מַכָּ֣ה גְדוֹלָ֑ה וַיֵּ֣רֶד וַיֵּ֔שֶׁב בִּסְעִ֖יף סֶ֥לַע עֵיטָֽם׃ ס
BSAAnd he strucknâkâh▸ [smote, attacked] themʼêth ruthlesslyshôwq [hip and thigh, with great force] with a greatgâdôwl [large, abundant] slaughtermakkâh [wound, carnage] and then went downyârad▸ [descended, fell] and stayedyâshab▸ [dwelt, remained] in the caveçâʻîyph [cleft, branch] at the rockçelaʻ [crag, strong place] of EtamʻÊyṭâm [lair, stronghold]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֨ךְ | and he struck | Verb, Hiphil, sequential imperfect third person masculine singular |
| אוֹתָ֥ם | the object marker them | Particle, suffix |
| שׁ֛וֹק | leg | Noun common, feminine singular absolute |
| עַל־ | with | Preposition |
| יָרֵ֖ךְ | thigh | Noun common, feminine singular absolute |
| מַכָּ֣ה | a defeat | Noun common, feminine singular absolute |
| גְדוֹלָ֑ה | great | Adj |
| וַיֵּ֣רֶד | and he went down | Verb, Qal, sequential imperfect third person masculine singular |
| וַיֵּ֔שֶׁב | and he dwelt | Verb, Qal, sequential imperfect third person masculine singular |
| בִּסְעִ֖יף | in [the] cleft of | Preposition, noun common masculine singular construct |
| סֶ֥לַע | [the] rock of | Noun common, masculine singular construct |
| עֵיטָֽם׃ ס | Etam | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And he struck them ruthlessly with a great slaughter, and then went down and stayed in the cave at the rock of Etam. |
| KJV | And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam. |
| ASV | And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the cleft of the rock of Etam. |
| YLT | And he smiteth them hip and thigh — a great smiting, and goeth down and dwelleth in the cleft of the rock Etam. |
| WEB | He struck them hip and thigh with a great slaughter; and he went down and lived in the cave in Etam’s rock. |
| BBE | And he made an attack on them, driving them in uncontrolled flight, and causing great destruction; then he went away to his safe place in the crack of the rock at Etam. |
Where they part company is in the rendering of מַכָּה — see How Translations Differ.
The sentence has a main clause followed by adverbial phrases and additional main clauses, showing a sequence of actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָכָה
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 — Judges 15:8
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 — Samson's Vengeancegenerated
Judges 15:8 describes how Samson retaliated against the Philistines for their betrayal. After striking them ruthlessly, he sought refuge in a cave at the rock of Etam, illustrating both his strength and the need for safety after conflict. This moment is pivotal in the narrative of Samson, highlighting themes of vengeance and survival.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 25:10 | For the hand of the LORD will rest on this mountain. But Moab will be trampled in his place as straw is trodden into the dung pile. |
| 2 | Isaiah 63:3–6 | “I have trodden the winepress alone, and no one from the nations was with Me. I trampled them in My anger and trod them down in My fury; their blood spattered My garments, and all My clothes were stained. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — מַכָּה, ma.Kahgenerated
The word מַכָּה (makah) is a noun meaning a blow or wound, often associated with defeat or slaughter. It conveys the severity of Samson's attack, indicating not just a physical strike but significant destruction, as seen in contexts of warfare or divine judgment.
This term emphasizes the violent nature of the encounter, as it is used to describe both physical harm and broader concepts of calamity. The parsing as a feminine singular absolute noun indicates a specific instance of defeat, underscoring the gravity of Samson's actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term slaughter, a choice that aligns with the violent imagery of מַכָּה.
Sentence Structuregenerated
The finite verbs וַיַּ֨ךְ (he struck), וַיֵּ֣רֶד (and he went down), and וַיֵּ֔שֶׁב (and he dwelt) govern the sentence, with the first verb initiating the action and the latter two describing Samson's subsequent movements.
The structure reflects a sequence of actions: first, the attack, followed by a descent and a period of dwelling, emphasizing the transition from conflict to retreat.
Septuagint Backgroundgenerated
The Septuagint translates מַכָּה with πληγὴν (plēgēn), meaning a wound or blow, which carries a similar connotation of harm and suffering. This choice highlights the seriousness of Samson's actions and aligns with the Hebrew meaning.
The use of ἐπάταχεν for וַיַּ֨ךְ emphasizes a forceful strike, reinforcing the violent nature of the encounter.
In plain words — the whole versegenerated
Judges 15:8 recounts how Samson attacked the Philistines with great force, resulting in a significant slaughter. After this violent encounter, he went down and took refuge in a cave at the rock of Etam, indicating both his strength and the necessity of finding safety.
Frequently Asked Questionsgenerated
Samson's action signifies a decisive and violent retaliation against the Philistines for their betrayal, showcasing his strength and determination.
Samson retreated to the cave at Etam for safety after his violent confrontation, seeking refuge in a stronghold.
Etam is described as a fortified town, symbolizing a secure place for Samson after his conflict, emphasizing the theme of survival in the narrative.
This verse reflects themes of conflict, vengeance, and the struggle for survival, which are prevalent throughout the Book of Judges, illustrating the tumultuous times in Israel's history.
Reflection Questionsgenerated
- What are some ways I can respond to conflict in my own life, as Samson did?
- How do I seek safety or refuge after facing challenges?
- What does this passage teach about the consequences of violence?
- In what ways can I draw strength from my faith during difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 15:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he smote them hip and thigh with a great slaughter,.... Either smote them on their hips and thighs with his hands (for it does not appear he had any weapon of war), so that they were sadly
Read John Gill on Judges 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam. Smote them hip and thigh - a proverbial expression for a merciless slaughter.
Read Robert Jamieson on Judges 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHip and thigh; upon their hips and thighs, peradventure not designing to kill them, but to make them incapable of military employment, or of doing hurt to the Israelites. Or, He smote them with his leg upon their thigh, i.e. without any other weapon but his leg and foot he kicked them, and made them lame and useless for war. With a great slaughter, Heb. with a great stroke; for so it was, even to them whom it did not kill. He dwelt in the top of the rock Etam; partly because there he could better defend himself from his enemies; and partly because he would not involve his brethren in the same danger with himself, but, like a worthy magistrate, would secure them even with his own greater…
Read Matthew Poole on Judges 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 15:8 And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam.Ver. 8. And he smote them hip and thigh with a great slaughter,] i.e., Wherever he hit them, he gave them their passport, as we say: he beat them back and belly, as the French proverb hath it; he peppered them, and paid them to some tune, as ours. He hurled them to the ground with spurns and thrusts with his knees saith Diodat. Wherever his blows fell, they mauled them, and made them sure for stirring any more, saith another interpreter. Here we see that veriverbium of Solomon exemplified, "One sinner destroyeth much good." As also, what a deal of mischief and bloodshed…
Read John Trapp on Judges 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Hip and thigh.—There is no doubt that the expression intensifies the words “with a great slaughter;” but the origin of the phrase is a matter of conjecture. It may be purely general, like the German expression “Arm und Bein,” or “er hieb den Feind in die Pfanne,” or “in Kochstόcke” (“A blow strikes a fugitive on the hip, and that would be enough; another blow on the thigh ends him”). “Hence,” says Ewald, “it means thigh over and above”—i.e., besides the hip. It cannot possibly mean “cavalry and infantry,” as the Chaldee renders it, or be a reference to wrestling (Greek, huposkelizein); nor is it likely to have a sacrificial origin (“good and bad pieces”). It is hard to see what St.…
Read Charles John Ellicott on Judges 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. He smote them hip and thigh] This also is variously understood; but the general meaning seems plain; he appears to have had no kind of defensive weapon, therefore he was obliged to grapple with them, and, according to the custom of wrestlers, trip up their feet, and then bruise them to death. Some translate heaps upon heaps; others, he smote horsemen and footmen; others, he wounded them from their legs to their thighs, c., c. See the different versions. Some think in their running away from him he kicked them down, and then trod them to death: thus his leg or thigh was against their hip hence the expression. The top of the rock Etam.] It is very likely that this is the same place…
Read AdamClarke on Judges 15 →CambridgeThe Cambridge Bible for Schools and Colleges8. hip and thigh] lit. leg upon thigh, so that the limbs of the slain fall one upon another: such seems to be the force of the prep, upon, cf. Amos 3:15 ‘the winter house upon the summer house,’ i.e. so that the one falls upon the other, and Genesis 32:11, Hosea 10:14. At any rate it is a proverbial expression for with a great slaughter. the rock of Etam] The Etam between Beth-lehem and Tekoa, 2 Chronicles 11:6, is too high up and too far away. Schick, who finds the scenes of Samson’s exploits in the neighbourhood of ‘Artuf a little S.E. of Zorah, identifies Etam with ‘Araḳ ? Isma ‘în, near Marmita, remarkable for a perpendicular rock with a cave which can only be reached by going down to…
Read Cambridge on Judges 15 →Albert Barnes1798–1870Barnes' Notes on the BibleHip and thigh - A proverbial expression of doubtful origin, meaning all the “great” and “mighty,” all the choice pieces like the thigh and shoulder.
Read Albert Barnes on Judges 15 →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
And he struck them ruthlessly with a great slaughter, and then went down and stayed in the cave at the rock of Etam.
He struck them hip and thigh with a great slaughter; and he went down and lived in the cave in Etam’s rock.
And he struck them ruthlessly with a great slaughter, and then went down and stayed in the cave at the rock of Etam.
He struck them down and defeated them. Then he went down and lived for a time in the cave in the cliff of Etam.
Tyndale line
And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam.
And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the cleft of the rock of Etam.
And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the cleft of the rock of Etam.
And he smote them hip and thigh with a great slaughter. And he went down and dwelt in the top of the rock Etam.
So hee smote them hippe and thigh with a mightie plague: then hee went and dwelt in the top of the rocke Etam.
Strictly literal
And he smote them hip and thigh with a great slaughter. And he went down and dwelt in the cleft of the cliff Etam.
And he smiteth them hip and thigh — a great smiting, and goeth down and dwelleth in the cleft of the rock Etam.
And he strikes them hip and thigh [with] a great striking, and goes down and dwells in the cleft of the rock of Etam.
And he smote them hip and thigh with a great slaughter; and he went down and tarried in the cleft of the rock 'Etam.
Then he cut them to pieces, hip and thigh, with a great slaughter. Then he went down and lived in a cave in the cliff of Etam.
From the Latin
And he made a great slaughter of them, so that in astonishment they laid the calf of the leg upon the thigh. And going down he dwelt in a cavern of the rock Etam.
Simplified
He attacked them violently, killing them, and then left to go and live in a cave at the rock of Etam.
And he made an attack on them, driving them in uncontrolled flight, and causing great destruction; then he went away to his safe place in the crack of the rock at Etam.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording, with the Septuagint providing a direct translation of the Hebrew terms without significant variation. This consistency underscores the shared understanding of the events described.
וַיַּ֨ךְ אוֹתָ֥ם שׁ֛וֹק עַל־ יָרֵ֖ךְ מַכָּ֣ה גְדוֹלָ֑ה וַיֵּ֣רֶד וַיֵּ֔שֶׁב בִּסְעִ֖יף סֶ֥לַע עֵיטָֽם׃ ס
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 15:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
שׁוֹק (showq) refers to the leg, specifically the lower leg or calf in humans, and the thigh or upper leg in sacrificial animals. It is derived from a root meaning to run and appears in contexts related to both human anatomy and sacrificial practices.
שׁוֹק 19 n.[f.] leg
base
H7785 שׁוֹק leg
7785 showq shoke
from 7783; the (lower) leg (as a runner):--hip, leg,
shoulder, thigh.
see HEBREW for 07783
שׁוֹק (shoq) — leg.
1) leg, thigh
1a) of man; specifically the lower leg (calf) as opposed to the thigh
1b) of sacrificial animal; specifically the thigh, upper leg, hind leg, as the portion eaten
Aramaic equivalent: shaq (שָׁק "leg" H8243)
N-fs — Noun common · feminine singular absoluteHNcfsa
(1) shoq, Aramaic shoq;
(2) kara`, dual kera`ayim;
(3) reghel; skelos; the King James Version translates also shobhel, and tse`adhah, with "leg," but mistakenly):
(1) The first Hebrew word (shoq) denotes the upper leg, and is therefore synonymous with THIGH (which see). It expresses metaphorically the muscular strength, and the pride of the runner. "He taketh no pleasure in the legs of a man" (Ps 147:10). "His legs are as pillars of marble, set upon sockets of fine gold" (So 5:15). If the legs have lost their strength as in the lame or the Beri-beri patient, they become a metaphor for anything useless, inefficient or disappointing: "The legs of the lame hang loose; so is a parable in the mouth of fools" (Pr 26:7). The Aramaic…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
יָרֵךְ (yarek) refers to the thigh, loin, side, or base of an object. It is derived from a root meaning to be soft, highlighting the fleshy nature of the thigh. The term can also euphemistically refer to generative parts and is used in various contexts, including the outside of the thigh where a sword is worn.
יָרֵךְ n.f. thigh, loin, side, base
base
H3409 יָרֵךְ thigh, loin, side, base
3409 yarek yaw-rake'
from an unused root meaning to be soft; the thigh (from its
fleshy softness); by euphem. the generative parts;
figuratively, a shank, flank, side:--X body, loins, shaft,
side, thigh.
יָרֵךְ (ya.rekh) — thigh.
1) thigh, side, loin, base
1a) thigh
1a1) outside of thigh (where sword was worn)
1a2) loins (as the seat of procreative power)
1b) side (flank) (of object)
1c) base
HNcfsa — Noun common · feminine singular absoluteHNcfsa
thi (yarekh; Aramaic yarekhah (Da 2:32); meros (Judith 9:2; Sirach 19:12; Re 19:16); as part of a sacrificial animal (Ex 29:22, etc.) shoq, the King James Version, the Revised Version margin "shoulder"; in addition the King James Version has "thigh" for shoq in Isa 47:2 (the Revised Version (British and American) "leg")): The portion of the leg from the knee to the hip, against which a weapon hangs when suspended from the waist (Ex 32:27; Jud 3:16,21; Ps 45:3, etc.). So the thigh of a rider on horseback would be…
The mode of taking an oath, alluded to in Ge 24:2-9 47:29-31, was significant of the swearer’s obligation to obedience. Jacob’s thigh was disabled by the Angel, to show the patriarch that his prevalence was through his faith and prayer, not through force, Ge 32:25-31. Smiting the thigh was a gesture of self-condemnation and grief, Jer 31:19 Eze 21:12. Warriors wore their swords upon the left thigh, unless left-handed in readiness for use, Jud 3:15-21 Ps 45:3 So 3:8; so too they may have borne their names and…
מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.
מַכָּה n.f. blow, wound, slaughter
base
H4347 מַכָּה blow, wound, slaughter
4347 makkah mak-kaw'
or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a
blow (in 2 Chronicles 2:10, of the flail); by implication, a
wound; figuratively, carnage, also pestilence:--beaten, blow,
plague, slaughter, smote, X sore, stripe, stroke,
wound((-ed)).
see HEBREW for 05221
מַכָּה (mak.kah) — wound.
1) blow, wound, slaughter
1a) blow, stripe
1b) beating, scourging
1c) wound
1d) slaughter
1e) defeat, conquest
1f) plague
N-fs — Noun common · feminine singular absoluteHNcfsa
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAafsa
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
סָעִיף (sa'if) refers to a cleft or branch, derived from a root meaning fissure. The term encompasses both geological features, like a cleft in rocks, and botanical aspects, such as branches or boughs. It is used in contexts that highlight these meanings, but the entries do not specify particular verses.
[סָעִיף] n.[m.] 1. cleft. 2. branch
base
H5585 סָעִיף 1. cleft. 2. branch
5585 ca`iyph saw-eef'
from 5586; a fissure (of rocks); also a bough (as
subdivided):--(outmost) branch, clift, top.
see HEBREW for 05586
סָעִיף (sa.iph) — cleft.
1) cleft, branch
1a) cleft (of a crag)
1b) branches, boughs
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…
סֶ֫לַע (cela`) refers to a crag or cliff, indicating a strong, rocky formation. It can denote both a literal rock and a figurative stronghold, suggesting security and loftiness. The entries consistently emphasize its meanings related to rugged terrain and fortification, with no significant disagreements noted among the lexicons.
סֶ֫לַע 61 n.m. crag, cliff
base
H5553 סֶ֫לַע crag, cliff
5553 cela` seh'-lah
from an unused root meaning to be lofty; a craggy rock,
literally or figuratively (a fortress):--(ragged) rock,
stone(-ny), strong hold.
סֶ֫לַע (se.la) — rock.
The Rock
Sela (H5554)
סֶ֫לַע (se.la) — crag.
1) crag, cliff, rock
1a) crag, cliff
1b) as stronghold of Jehovah, of security (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
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…
עֵיטָם (‘Eytam) refers to a location in Palestine, specifically a fortified town associated with the tribe of Simeon. The name is thought to mean 'lair of wild beasts.' It is mentioned as a site fortified by King Rehoboam, situated between Bethlehem and Tekoa, though its exact location remains uncertain.
עֵיטָם n.pr.loc. (perh. animal-name)
perh. near town
city fortified by Rehob., between Bethlehem and Tekoa
in Simeon
base
H5862 עֵיטָם
5862 `Eytam ay-tawm'
from 5861; hawk-ground; Etam, a place in Palestine:--Etam.
see HEBREW for 05861
עֵיטָם (e.tam) — Etam.
§ Etam = "lair of wild beasts"
a cliff; site uncertain
עֵיטָם (e.tam) — Etam.
§ Etam = "lair of wild beasts"
a village of the tribe of Simeon
עֵיטָם (e.tam) — Etam.
§ Etam = "lair of wild beasts"
a town in Judah fortified and garrisoned by king Rehoboam of Judah and located between Bethlehem and Tekoa
N-proper — Noun properHNpl
e'-tam `eTam; Codex Alexandrinus, Apan, Codex Vaticanus, Aitan:
(1) Mentioned in Septuagint along with Tekoa, Bethlehem and Phagor (Jos 15:59). In 2Ch 11:6 it occurs, between Bethlehem and Tekoa, as one of the cities built "for defense in Judah" by Rehoboam. Josephus writes that "there was a certain place, about 50 furlongs distant from Jerusalem which is called Ethan, very pleasant it is in fine gardens and abounding in rivulets of water; whither he (Solomon) used to go out in the morning" (Ant., VIII, vii, 3). Mention of `Ain `Aitan, which is described as the most elevated place in Palestine, occurs in the Talmud (Zebhachim 54b), and in the Jer. Talmud (Yoma' 3 fol 41) it is mentioned that a conduit ran from `Atan to the Temple.
Etam
Eyrie. (1.) A village of the tribe of Simeon (1 Chr. 4:32). Into some cleft (“top,” A.V.,; R.V., “cleft”) of a rock here Samson retired after his slaughter of the Philistines (Judg. 15:8, 11). It was a natural stronghold. It has been identified with Beit ’Atab, west of Bethlehem, near Zorah and Eshtaol. On the crest of a rocky knoll, under the village, is a long tunnel, which may be the “cleft” in which Samson hid.
(2.) A city of Judah, fortified by Rehoboam (2 Chr. 11:6). It was near Bethlehem and Tekoah, and some distance apparently to the north of (1). It seems to have been in the district called Nephtoah (or Netophah), where were the sources of the water from which Solomon’s gardens and pleasure-grounds and…
(lair of wild beasts). A village of the tribe of Simeon, specified only in the list in (1 Chronicles 4:32) comp. Josh 19:7 A place in Judah, fortified and garrisoned by Rehoboam. (2 Chronicles 11:6) Here, according to the statements of Josephus and the Talmudists, were the sources of the water from which Solomon’s gardens and the pleasure-grounds were fed, and Bethlehem and the temple supplied.
A town in Judah near Bethlehem and Tekoa; a favorite resort of Solomon, and fortified by Rehoboam, 1Ch 4:3,32 2Ch 11:6. Its supposed site is now occupied by a ruined village balled Urtas, a mile and a half southwest of Bethlehem, not far Solomon’s Pools. "The rock Etam" to which Samson withdrew, Jud 15:8-19, may have been in this vicinity, perhaps the Frank mountain two miles east.