Judges 16:21 — Word Study
WLCוַיֹּאחֲז֣וּהוּ פְלִשְׁתִּ֔ים וַֽיְנַקְּר֖וּ אֶת־ עֵינָ֑יו וַיּוֹרִ֨ידוּ אוֹת֜וֹ עַזָּ֗תָה וַיַּאַסְר֙וּהוּ֙ בַּֽנְחֻשְׁתַּ֔יִם וַיְהִ֥י טוֹחֵ֖ן בְּבֵ֥ית הָאֲסוּרִֽים׃
BSAThen the PhilistinesPᵉlishtîy [a non-Israelite people, immigrants from other places] seized himʼâchaz▸ gouged outnâqar▸ his eyesʻayin [to dig or bore into, picking out] and brought him downyârad▸ [to go down, descend to a lower place] to GazaʻAzzâh [Azzah, the strong city] where he was boundʼâçar▸ [to tie or restrain, like a covenant] with bronze shacklesnᵉchôsheth [copper, base metal, fetters, chains of restraint] and forcedhâyâh▸ to grindṭâchan grain in the prisonbayith [to crush, like grain into flour, a place of captivity, house of restraint]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּאחֲז֣וּהוּ | and they seized him | Verb qal sequential imperfect third person masculine plural, suffix |
| פְלִשְׁתִּ֔ים | [the] Philistines | Noun gentilic, masculine plural absolute |
| וַֽיְנַקְּר֖וּ | and they gouged out | Verb, Piel, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| עֵינָ֑יו | eyes his | Noun common feminine dual construct, suffix |
| וַיּוֹרִ֨ידוּ | and they brought down | Verb, Hiphil, sequential imperfect third person masculine plural |
| אוֹת֜וֹ | the object marker him | Particle, suffix |
| עַזָּ֗תָה | Gaza towards | Noun proper, suffix |
| וַיַּאַסְר֙וּהוּ֙ | and they bound him | Verb qal sequential imperfect third person masculine plural, suffix |
| בַּֽנְחֻשְׁתַּ֔יִם | with bronze fetters | Preposition, noun common feminine dual absolute |
| וַיְהִ֥י | and he was | Verb, Qal, sequential imperfect third person masculine singular |
| טוֹחֵ֖ן | grinding | Verb, Qal, participle (active) masculine singular |
| בְּבֵ֥ית | in [the] house of | Preposition, noun common masculine singular construct |
| הָאֲסוּרִֽים׃ | those imprisoned | Particle, verb qal participle (passive) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the Philistines seized him, gouged out his eyes, and brought him down to Gaza, where he was bound with bronze shackles and forced to grind grain in the prison. |
| KJV | ¶ But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house. |
| ASV | And the Philistines laid hold on him, and put out his eyes; and they brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison-house. |
| YLT | And the Philistines seize him, and pick out his eyes, and bring him down to Gaza, and bind him with two brazen fetters; and he is grinding in the prison-house. |
| WEB | The Philistines laid hold on him and put out his eyes; and they brought him down to Gaza and bound him with fetters of bronze; and he ground at the mill in the prison. |
| BBE | So the Philistines took him and put out his eyes; then they took him down to Gaza, and, chaining him with bands of brass, put him to work crushing grain in the prison-house. |
Where they part company is וַיֹּאחֲז֣וּהוּ — see How Translations Differ.
The sentence is structured around a main verb with several subordinate clauses detailing the actions taken against Samson.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפְּלִשְׁתִּי
verbנָקַר
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 16:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Capture of Samsongenerated
Judges 16:21 describes the moment when the Philistines seized Samson, marking a significant turning point in his story. After being betrayed by Delilah, Samson is overpowered and subjected to cruel treatment, illustrating the consequences of his actions and the loss of his divine strength. This event serves as a dramatic contrast to his earlier victories over the Philistines, emphasizing his vulnerability and the depths of his downfall.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 5:22 | The iniquities of a wicked man entrap him; the cords of his sin entangle him. |
| 2 | Proverbs 14:14 | The backslider in heart receives the fill of his own ways, but a good man is rewarded for his ways. |
| 3 | Proverbs 2:19 | None who go to her return or negotiate the paths of life. |
| 4 | 2 Kings 25:7 | And they slaughtered the sons of Zedekiah before his eyes. Then they put out his eyes, bound him with bronze shackles, and took him to Babylon. |
| 5 | 2 Chronicles 33:11 | So the LORD brought against them the military commanders of the king of Assyria, who captured Manasseh, put a hook in his nose, bound him with bronze shackles, and took him to Babylon. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — וַיֹּאחֲז֣וּהוּ, vai.yo.cha.Zu.hugenerated
The verb אָחַז (achaz) means to grasp or seize, indicating a forceful action taken by the Philistines against Samson. It is a qal verb in the sequential imperfect tense, indicating that this action is ongoing or completed in the narrative context.
The use of this verb highlights the aggressive nature of the Philistines as they overpower Samson, taking control of him and rendering him helpless. It conveys a sense of finality in their victory over him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase seized him, consistent with the KJV and ASV, both of which also reflect the forceful nature of the action.
Sentence Structuregenerated
The main verb וַיֹּאחֲז֣וּהוּ governs the entire verse, with several clauses detailing the actions taken against Samson. This structure emphasizes the sequential nature of the events.
The actions are presented in a series of clauses that build upon each other: first, the Philistines seize him, then they gouge out his eyes, followed by bringing him down to Gaza, where he is bound and forced to grind grain.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּאחֲז֣וּהוּ as ἀλλόφυλοι (allophylos), meaning 'foreigners' or 'non-Israelites', which emphasizes the identity of the captors as outsiders to Israel.
This choice of word highlights the Philistines' role as oppressors and reinforces the theme of conflict between Israel and foreign nations.
In plain words — the whole versegenerated
Judges 16:21 tells how the Philistines captured Samson, gouged out his eyes, and took him to Gaza. There, he was bound with bronze shackles and forced to grind grain in prison, illustrating his complete defeat and humiliation.
Frequently Asked Questionsgenerated
It indicates that they overpowered him, taking him captive and rendering him helpless.
This act symbolizes not only physical punishment but also the complete humiliation and loss of strength for Samson.
Gaza was a major Philistine city, and taking Samson there emphasizes his defeat and the Philistines' control over him.
Grinding grain represents a dehumanizing task, illustrating Samson's fall from a mighty warrior to a prisoner forced into servitude.
Reflection Questionsgenerated
- What can we learn from Samson's downfall about the consequences of our choices?
- How does the treatment of Samson reflect the attitudes of his captors?
- In what ways can we identify with Samson's experience of humiliation and loss?
- What does this passage teach us about the nature of strength and vulnerability?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 16:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the Philistines took him,.... Being assured by Delilah that his strength was gone from him, of which perhaps she had made trial by binding him, and found he could not free himself from the bonds
Read John Gill on Judges 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.
Read Robert Jamieson on Judges 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Philistines now durst apprehend him, because they rested in the assurance which Delilah had given them, that now all was discovered and done. Put out his eyes; which was done by them out of revenge and policy, to disenable him from doing them much harm, in case he should recover his strength; but not without God’ s providence, punishing him in that part which had been greatly instrumental to his sinful lusts. Brought him down to Gaza, because this was a great and strong city, where he would be kept safely; and upon the sea-coast, at sufficient distance from Samson’ s people; and to repair the honour of that place, upon which he had fastened so great a scorn, . God also ordering things…
Read Matthew Poole on Judges 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 16:21 But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.Ver. 21. Took him, and put out his eyes.] These eyes of his were the first offenders that betrayed him to lust; and now they are first pulled out, and he led a blind captive to Gaza, where he was first captivated to his lust. The loss of his eyes showeth him his sin, saith one. Neither could he see how ill he had done, till he saw not. Muleasses king of Tunis, expelled his kingdom for whoredom, had his eyes put out with a burning hot iron, but was not brought thereby to a sight of his sin. And bound him with fetters of…
Read John Trapp on Judges 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Put out his eyes.—the margin, “bored out,” is more correct. The Arabic version has the curious gloss that they burnt out his eyes with the red-hot style with which stibium (see Job 42:14) is applied to the eyes. To blind a man was the most effectual humiliation (2 Kings 25:7). The story of Evenius, a priest of the sun-god, who is blinded by the people of Apollonia, who thereby incur the anger of the gods, seems to move in a similar circle of ideas to this. Fetters of brass.—Literally, two brasses—i.e., pairs of brazen fetters (nechushtarim).He did grind in the prison house.—This was the degrading work of slaves and females (Exodus 11:5; Isaiah 47:2). Grotius in a curious note says that…
Read Charles John Ellicott on Judges 16 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Put out his eyes] Thus was the lust of the eye, in looking after and gazing on strange women, punished. As the Philistines did not know that his strength might not return, they put out his eyes, that he might never be able to plan any enterprise against them. He did grind in the prison-house.] Before the invention of wind and water-mills, the grain was at first bruised between two stones, afterwards ground in hand-mills. This is practiced in China and in different parts of the East still; and women and slaves are the persons who are obliged to turn these mills. Such instruments were anciently used in this country, and called querns, from the Anglo-Saxon [A.S.] and [A.S.] cweorn…
Read AdamClarke on Judges 16 →
CambridgeThe Cambridge Bible for Schools and Colleges21. to Gaza] ‘His degeneration began at Gaza, therefore he was punished at Gaza,’ runs the Rabbinic comment, which also sees a just retribution for the sin of his eyes (Judges 14:3 lit. ‘she is right in mine eyes’) in the loss of his eyes. Talm. Sota 9 b. and he did grind] It was his continual task, as the tense indicates. Grinding corn for the household was the work of women (Ecclesiastes 12:3 RVm., St Matthew 24:41), of the housewife or of female slaves (Exodus 11:5, cf. Isaiah 47:2). Male prisoners and captives were sometimes condemned to this labour, as for example King Zedekiah in Babylon, according to the Gk. version of Jer 52:11. Similarly among the Romans, minor offenders were set…
Read Cambridge on Judges 16 →
Albert Barnes1798–1870Barnes' Notes on the BiblePut out his eyes - Thus effectually, as they thought, preventing any future mischief on his part, while they prolonged their own triumph and revenge.
Read Albert Barnes on Judges 16 →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
Then the Philistines seized him, gouged out his eyes, and brought him down to Gaza, where he was bound with bronze shackles and forced to grind grain in the prison.
The Philistines laid hold on him and put out his eyes; and they brought him down to Gaza and bound him with fetters of bronze; and he ground at the mill in the prison.
Then the Philistines seized him, gouged out his eyes, and brought him down to Gaza, where he was bound with bronze shackles and forced to grind grain in the prison.
The Philistines captured him and gouged out his eyes. They brought him down to Gaza and bound him in bronze chains. He became a grinder in the prison.
Tyndale line
¶ But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.
And the Philistines laid hold on him, and put out his eyes; and they brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison-house.
And the Philistines laid hold on him, and put out his eyes; and they brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.
But the Philistines took him and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison-house.
Therefore the Philistims tooke him, and put out his eyes, and brought him downe to Azzah, and bounde him with fetters: and hee did grinde in the prison house.
Strictly literal
And the Philistines seized him, and put out his eyes, and brought him down to Gazah, and bound him with fetters of bronze; and he had to grind in the prison-house.
And the Philistines seize him, and pick out his eyes, and bring him down to Gaza, and bind him with two brazen fetters; and he is grinding in the prison-house.
And the Philistines seize him, and pick out his eyes, and bring him down to Gaza, and bind him with two bronze chains; and he is grinding in the prison-house.
And the Philistines seized him, and put out his eyes, and brought him down to Gazzah, and bound him with fetters of copper; and he had to grind in the prison-house.
The Philistines captured him and put out his eyes. They brought him down to Gaza and bound him with bronze shackles. He turned the millstone at the prison house.
From the Latin
Then the Philistines seized upon him, and forthwith pulled out his eyes, and led him bound in chains to Gaza, and shutting him up in prison made him grind.
Simplified
The Philistines grabbed him and gouged out his eyes. Then they took him to Gaza where they imprisoned him in bronze chains. He was made to work grinding grain at the mill in the prison.
So the Philistines took him and put out his eyes; then they took him down to Gaza, and, chaining him with bands of brass, put him to work crushing grain in the prison-house.
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 largely agree in their wording for Judges 16:21, with 13 of the 14 words matched. The Septuagint's wording reflects the same events but presents them in a different order.
וַיֹּאחֲז֣וּהוּ פְלִשְׁתִּ֔ים וַֽיְנַקְּר֖וּ אֶת־ עֵינָ֑יו וַיּוֹרִ֨ידוּ אוֹת֜וֹ עַזָּ֗תָה וַיַּאַסְר֙וּהוּ֙ בַּֽנְחֻשְׁתַּ֔יִם וַיְהִ֥י טוֹחֵ֖ן בְּבֵ֥ית הָאֲסוּרִֽים׃
13 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.
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 16:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אָחַז (achaz) means to grasp, take hold of, or seize. It has various forms, including Qal (to grasp), Niphal (to be caught), Piel (to enclose), and Hophal (to be fastened). The entries highlight its use in contexts of possession and holding, but do not provide specific verse references.
אָחַז 68 vb. grasp, take hold of, take possession
Qal grasp, take hold of
Niph. be caught
Pi. enclose, overlay
Hoph. fastened
base
H270 אָחַז grasp, take hold of, take possession .grasp, take hold of
. be caught
. enclose, overlay
270 'achaz aw-khaz'
a primitive root; to seize (often with the accessory idea of
holding in possession):--+ be affrighted, bar, (catch, lay,
take) hold (back), come upon, fasten, handle, portion, (get,
have or take) possess(-ion).
אָחַז (a.chaz) — to grasp.
1) grasp, take hold, seize, take possession
1a) (Qal) to grasp, take hold of
1b) (Niphal) to be caught, grasped, be settled
1c) (Piel) to enclose, overlay
1d) (Hophal) fastened
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3ms
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Ngmpa — Noun gentilic · masculine plural absoluteHNgmpa
fi-lis'-tinz, fil'-is-tinz, fil'-is-tinz (pelishtim; Phulistieim, allophuloi):
I. OLD TESTAMENT NOTICES
1. Race and Origin
2. Religion
3. Individual Philistines Mentioned
4. Title of Ruler and Circumcision
5. History in the Old Testament to Death of Saul
6. History Continued to Time of Ahaz
7. Later Notices
II. MONUMENTAL NOTICES
1. Palestinian Excavations
2. Egyptian Monuments
3. Assyrian Texts
III. THE CRETAN THEORY
1. Cherethim and Kretes
2. Caphtor and Keft
IV. DAVID'S GUARDS
1. The "Cherethi" and the "Pelethi" Not Mercenaries
2. Meaning of These Terms
3. Native Hebrews
4. Review
LITERATURE
I. Old Testament Notices.
1. Race and Origin:
The Philistines were an uncircumcised people inhabiting the shore plain between Gezer and Gaza in Southwestern Palestine (see PHILISTIA). The name Palestine itself (Hebrew pelesheth) refers to their country. The word means "migrants," and they came from another country. They…
Philistines
(Gen. 10:14, R.V.; but in A.V., “Philistim”), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are…
(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," (Amos 9:7) and "the remnant of the maritime district of Caphtor" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably…
A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured.
נָקַר (naqar) is a Hebrew verb meaning to bore, pick, or dig. It encompasses actions like penetrating or quarrying, with variations in form indicating different nuances, such as boring out or being dug out. The word appears in contexts related to physical digging or piercing, but specific Old Testament verses are not cited in the entries.
[נָקַר] vb. bore, pick, dig
Qal both of boring, or picking out eye
Pi. both of boring out eyes
Pu. the quarry (fr. wh.) ye were digged.
base
H5365 נָקַר bore, pick, dig
5365 naqar naw-kar'
a primitive root; to bore (penetrate, quarry):--dig, pick
out, pierce, put (thrust) out.
נָקַר (na.qar) — to dig.
1) to bore, pick, dig, pick out
1a) (Qal) to bore, pick, dig
1b) (Piel) to bore out
1c) (Pual) to be dug out
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
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
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
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-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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/Sp3ms — Particle · suffixHTo/Sp3ms
עַזָּה (Azzah) refers to Gaza, a significant Philistine city located in the southwest of Palestine. The word is derived from a root meaning 'strong.' It is noted in various lexicons as a proper noun, specifically identifying this ancient location.
עַזָּה n.pr.loc. Gaza;—Philistine city, southernmost of the famous five cities
base
H5804 עַזָּה Gaza
5804 `Azzah az-zaw'
feminine of 5794; strong; Azzah, a place in
Palestine:--Azzah, Gaza.
see HEBREW for 05794
עַזָּה (az.zah) — Gaza.
§ Azzah = "the strong"
another name for 'Gaza', a city of the Philistines located in the extreme southwest of Palestine close to the Mediterranean
N-proper | Suff — Noun proper · suffixHNpl/Sd
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3ms
נְחֹ֫שֶׁת (nechosheth) refers to copper or bronze, often indicating items made from these metals, such as fetters. It is noted for being less valuable than gold but more than wood. Additionally, it can figuratively represent a harsh sky or, in specific contexts, suggest meanings related to lust or harlotry, as seen in Ezekiel 16:36.
נְחֹ֫שֶׁת 137 n.m. copper, bronze
copper
fetters of copper or bronze
as less in value than gold but more than wood
fig. of pitiless sky
base
[נְחֹ֫שֶׁת] n.[f.] Ez 16:36 where context favours mng. lust, harlotry, or specif. sens. obscoen.
ref
H5178a נְחֹ֫שֶׁת copper, bronze . copper
. fetters of copper or bronze
. as less in value than gold but more than wood
. fig. of pitiless sky
H5178b נְחֹ֫שֶׁת where context favours mng. lust, harlotry, or specif. sens. obscoen.
5178 nchosheth nekh-o'-sheth
for 5154; copper, hence, something made of that metal, i.e.
coin, a fetter; figuratively, base (as compared with gold or
silver):--brasen, brass, chain, copper, fetter (of brass),
filthiness, steel.
see HEBREW for 05154
נְחֹ֫שֶׁת (ne.cho.shet) — bronze.
1) copper, bronze
1a) copper (ore), bronze (as copper alloy)
1b) fetters (of copper or bronze)
1c) copper (as value)
נְחֹ֫שֶׁת (ne.cho.shet) — lust.
lust, harlotry
Prep | N-fd — Preposition · noun common feminine dual absoluteHRd/Ncfda
Fetters were for the feet only, while chains were for any part of the body. They were usually made of brass, and also in pairs, the word being in the dual number. Iron was occasionally employed for the purpose. (Psalms 105:18; 149:8)
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
טָחַן (tachan) is a Hebrew verb meaning 'to grind' or 'to crush.' It is noted as a primitive root, and one entry suggests a secondary meaning related to being a concubine, linked to the act of grinding meal. The word appears in the Qal stem, indicating its basic action.
[טָחַן] vb. grind
base
H2912 [טָחַן] grind
2912 tachan taw-khan'
a primitive root; to grind meal; hence, to be a concubine
(that being their employment):--grind(-er).
טָחַן (ta.chan) — to grind.
(Qal) to grind, crush
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
grind'-ing.
See CRAFTS.
[MILL]
→ See MILL
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…
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
HTd/Vqsmpa — Particle · verb qal participle (passive) masculine pluralHTd/Vqsmpa
