Judges 3:22 — Word Study
WLCוַיָּבֹ֨א גַֽם־ הַנִּצָּ֜ב אַחַ֣ר הַלַּ֗הַב וַיִּסְגֹּ֤ר הַחֵ֙לֶב֙ בְּעַ֣ד הַלַּ֔הַב כִּ֣י לֹ֥א שָׁלַ֛ף הַחֶ֖רֶב מִבִּטְנ֑וֹ וַיֵּצֵ֖א הַֽפַּרְשְׁדֹֽנָה׃
BSAEvengam the handlenitstsâb△ [hilt, sword grip] sank inbôwʼ▸ afterʼachar the bladelahab [sharp blade, flame] and Eglon’s fatcheleb [abundant flesh, richest part] closed inçâgar▸ overbᵉʻad itlahab so thatkîy Ehud did notlôʼ withdrawshâlaph■ [draw out, pull] the swordchereb [cutting instrument, knife] from his bellybeṭen [womb, seat of hunger] And Eglon’s bowelsparshᵉdôn△ [intestines, inner parts] emptiedyâtsâʼ▸ [released refuse, excrement]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֨א | and it went | Verb, Qal, sequential imperfect third person masculine singular |
| גַֽם־ | also | Adverb |
| הַנִּצָּ֜ב | the hilt | Particle, noun common masculine singular absolute |
| אַחַ֣ר | after | Prep |
| הַלַּ֗הַב | the blade | Particle, noun common masculine singular absolute |
| וַיִּסְגֹּ֤ר | and it closed up | Verb, Qal, sequential imperfect third person masculine singular |
| הַחֵ֙לֶב֙ | the fat | Particle, noun common masculine singular absolute |
| בְּעַ֣ד | behind | Prep |
| הַלַּ֔הַב | the blade | Particle, noun common masculine singular absolute |
| כִּ֣י | that | Particle |
| לֹ֥א | not | Particle |
| שָׁלַ֛ף | he drew out | Verb, Qal, perfect third person masculine singular |
| הַחֶ֖רֶב | the sword | Particle, noun common feminine singular absolute |
| מִבִּטְנ֑וֹ | from belly his | Preposition, noun common feminine singular construct, suffix |
| וַיֵּצֵ֖א | and he went out | Verb, Qal, sequential imperfect third person masculine singular |
| הַֽפַּרְשְׁדֹֽנָה׃ | the hole towards | Particle, noun common masculine singular absolute, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even the handle sank in after the blade, and Eglon’s fat closed in over it, so that Ehud did not withdraw the sword from his belly. And Eglon’s bowels emptied. |
| KJV | And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. |
| ASV | and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his body; and it came out behind. |
| YLT | and the haft also goeth in after the blade, and the fat shutteth on the blade, that he hath not drawn the sword out of his belly, and it goeth out at the fundament. |
| WEB | The handle also went in after the blade; and the fat closed on the blade, for he didn’t draw the sword out of his body; and it came out behind. |
| BBE | And the hand-part went in after the blade, and the fat was joined up over the blade; for he did not take the sword out of his stomach. And he went out into the ... |
Where they part company is minimal — all translations use חֵלֶב as fat.
The sentence is structured around a main clause with subordinate clauses detailing the consequences and results of the action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
2 of 16 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Judges 3:22
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 Assassination of Eglongenerated
Judges 3:22 describes how Ehud, a judge of Israel, assassinates Eglon, the king of Moab. This act of violence is pivotal in the narrative, showcasing Ehud's cunning and the deliverance of Israel from oppression. The context surrounding this verse highlights the tension between Israel and Moab, as well as the methods of warfare employed during this period.
Cross References
The Key Word — הַחֵ֙לֶב֙, ha.Che.levgenerated
The word חֵלֶב (cheleb) refers to fat, often indicating the richest or choicest part of something. In this context, it describes the fat surrounding Eglon, which plays a crucial role in the narrative as it envelops the sword.
This term emphasizes abundance and is used in both literal and figurative senses in the Bible. Here, it highlights the grotesque nature of the scene as the fat closes in over the blade, illustrating the physicality of the act.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB), which uses fat for חֵלֶב.
Sentence Structuregenerated
The main verb is וַיִּסְגֹּ֤ר (and it closed up), governing the action of the fat surrounding the blade. The structure includes several phrases detailing the action and its consequences.
The sentence presents a vivid image, with the subject being Eglon's fat and the object being the sword. The arrangement emphasizes the grotesque nature of the event, with the fat closing in after the blade.
Septuagint Backgroundgenerated
The Septuagint translates חֵלֶב as στέαρ, which also means fat. This choice reflects the translators' intention to convey the same sense of richness and abundance present in the Hebrew.
The use of στέαρ in the Greek text maintains the focus on the physicality of the scene, emphasizing how the fat envelops the weapon.
In plain words — the whole versegenerated
Judges 3:22 tells us that after Ehud stabbed Eglon, the fat closed around the sword, making it impossible for him to pull it out. This gruesome detail highlights the brutality of the act and the physical consequences of the assassination.
Frequently Asked Questionsgenerated
The fat symbolizes abundance and richness, but in this context, it also emphasizes the grotesque nature of Eglon's death.
It illustrates the finality of Eglon's death and the brutality of the act, showing that the assassination was both effective and gruesome.
Ehud's actions demonstrate cunning and decisiveness, showcasing his role as a deliverer of Israel through violent means.
This assassination is a pivotal moment in the cycle of oppression and deliverance that characterizes the book of Judges, highlighting the conflicts between Israel and its enemies.
Reflection Questionsgenerated
- What does this graphic description teach us about the nature of violence in the biblical narrative?
- How can we understand Ehud's actions within the context of Israel's struggle for freedom?
- What lessons can we draw from the consequences of this event in terms of leadership and morality?
- In what ways does this story challenge our understanding of justice and deliverance?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 3:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the haft went in, after the blade,.... The handle of the dagger, as well as the blade; so strong and violent was the thrust, he determining to do his business effectually; and the fat closed upon
Read John Gill on Judges 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: No JFB commentary on these verses.
Read Robert Jamieson on Judges 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. His excrements came forth, not at the wound, which closed up, but at the fundament, as is usual when persons die either a natural or violent death.
Read Matthew Poole on Judges 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 3:22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.Ver. 22. And the dirt came out.] Which was a sign of death. And here Ehud was a type of Christ, in that he alone slew Eglon, as Christ alone doth all our enemies.
Read John Trapp on Judges 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) The haft also went in after the blade.—The tremendous violence of the blow marks that resoluteness of character which Ehud shows throughout. The Hebrew for “blade” is “flame,” as the LXX. here render it. It is as though the vivid narrator would make us see the flash of the dagger ere it is buried, hilt and all, in the huge body. So in Nahum 3:3 we have, “The horseman lifteth up the flame of the sword and the lightning of the spear.” The only other passage where the word occurs is to describe the polished head of the spear of Goliath (1 Samuel 17:7). So that he could not draw the dagger out.—Thus he had disarmed himself by the force of his own blow; but the original only says, “for he…
Read Charles John Ellicott on Judges 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. The haft also went in after the blade] As the instrument was very short, and Eglon very corpulent, this might readily take place. And the dirt came out] This is variously understood: either the contents of the bowels issued through the wound, or he had an evacuation in the natural way through the fright and anguish. The original, פרשדונה parshedonah, occurs only here, and is supposed to be compounded of פרש peresh, dung, and שדה shadah, to shed, and may be very well applied to the latter circumstance; so the Vulgate understood it: Statinque per secreta naturae alvi stercora proruperunt.
Read AdamClarke on Judges 3 →
CambridgeThe Cambridge Bible for Schools and Colleges22. and it came out behind] i.e. the sword; but this is hardly grammatical, for sword is fem. and came out is mas. The marg. he went out into the ante-chamber is merely based upon a guess of the LXX (τὴνπροστάδα). The AV. renders and the dirt came out, so Vulgate statimque per secreta naturae alvi stercora proruperunt, Targ., Jews, and many moderns, correcting the unknown and corrupt Hebr. word parshμdon to peresh = dung. “This somewhat drastic touch is altogether in the vein of the narrator” (Moore); cf. Judges 3:16-17; Judges 3:24 b. On the other hand the clause is so much like the words at the beginning of the next verse in Hebr., that it may be a dittograph, a miswritten form of what…
Read Cambridge on Judges 3 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe King James Version and margin give different explanations of the last words of this verse. Others explain it of a vestibule or chamber, through which Ehud passed into the porch where the entrance doors were.
Read Albert Barnes on Judges 3 →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
Even the handle sank in after the blade, and Eglon’s fat closed in over it, so that Ehud did not withdraw the sword from his belly. And Eglon’s bowels emptied.
The handle also went in after the blade; and the fat closed on the blade, for he didn’t draw the sword out of his body; and it came out behind.
Even the handle sank in after the blade, and Eglon’s fat closed in over it, so that Ehud did not withdraw the sword from his belly. And Eglon’s bowels emptied.
The handle went in after the blade, and the fat closed around the blade, for Ehud did not pull the sword out of his belly.
Tyndale line
And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his body; and it came out behind.
and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his belly; and it came out behind.
And the haft also entered after the blade: and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
So that the hafte went in after the blade, and the fatte closed about the blade, so that he could not drawe the dagger out of his bellie, but the dirt came out.
Strictly literal
and the haft also went in after the blade, and the fat closed upon the blade; for he did not draw the sword out of his belly, and it came out between the legs.
and the haft also goeth in after the blade, and the fat shutteth on the blade, that he hath not drawn the sword out of his belly, and it goeth out at the fundament.
and the hilt also goes in after the blade, and the fat shuts on the blade, that he has not drawn the sword out of his belly, and he goes out [through] the antechamber [[or and the dung came out]].
And the haft also went in after the blade; and the fat closed upon the blade; for he did not draw the sword out of his body, and it passed into the fundament.
The hilt of the sword also went into him following the blade. The tip of the sword came out of his back and the fat closed over it, for Ehud did not pull the sword out of his belly.
From the Latin
With such force that the haft went in after the blade into the wound, and was closed up with the abundance of fat. So that he did not draw out the dagger, but left it in his body as he had struck it in. And forthwith by the secret parts of nature the excrements of the belly came out.
Simplified
The handle went in with the blade and the fat closed over it. So Ehud didn't pull the sword out, and the king defecated.
And the hand-part went in after the blade, and the fat was joined up over the blade; for he did not take the sword out of his stomach. And he went out into the ...
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 for this verse, with all key elements matched. The Dead Sea Scrolls contain fragments that align with the Masoretic Text, though some words were supplied by an editor due to damage.
וַיָּבֹ֨א גַֽם־ הַנִּצָּ֜ב אַחַ֣ר הַלַּ֗הַב וַיִּסְגֹּ֤ר הַחֵ֙לֶב֙ בְּעַ֣ד הַלַּ֔הַב כִּ֣י לֹ֥א שָׁלַ֛ף הַחֶ֖רֶב מִבִּטְנ֑וֹ וַיֵּצֵ֖א הַֽפַּרְשְׁדֹֽנָה׃
16 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ויצא] [הפרשדנ׳ה]
2 words of the verse are on this fragment — 2 supplied entire by an editor.
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 3:22
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Adv — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
נִצָּב (nitstsab) refers to a 'haft' or 'hilt' of a sword, indicating a fixed handle. The word is derived from a passive form of another Hebrew root and is noted in Judges 3:22. It also has a broader meaning related to a prefect or deputy.
נִצָּב n.m.
haft, hilt of sword Ju 3:22
prefect, deputy, v. נצב Niph. 3.
ref
H5325 נִצָּב
5325 nitstsab nits-twawb'
passive participle of 5324; fixed, i.e. a handle:--haft.
see HEBREW for 05324
נִצָּב (nits.tsav) — hilt.
haft, hilt (of sword)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmsc
לַ֫הַב (lahab) refers to both 'flame' and 'blade.' It is derived from an unused root meaning to gleam, indicating a bright or glittering quality. The term encompasses the idea of a flame as well as the sharp point of a weapon, such as a spear or sword.
לַ֫הַב n.m. flame, blade
flame
of flashing point of spear; blade of sword
base
H3851 לַ֫הַב flame, blade
3851 lahab lah'-hab
from an usused root meaning to gleam; a flash; figuratively,
a sharply polished blade or point of a weapon:--blade, bright,
flame, glittering.
לַ֫הַב (la.hav) — flame.
1) flame, blade
1a) flame
1b) of flashing point of spear or blade of sword
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Blade
Applied to the glittering point of a spear (Job 39:23) or sword (Nah. 3:3), the blade of a dagger (Judg. 3:22); the “shoulder blade” (Job 31:22); the “blade” of cereals (Matt. 13:26).
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חֵ֫לֶב (cheleb) means fat, referring to both human and animal fat, as well as the choicest parts of agricultural products. It conveys the idea of richness or abundance, highlighting the best or finest portions. The entries consistently emphasize its literal and figurative uses, but do not provide specific verse references.
חֵ֫לֶב n.m. fat
fat of human body
fat of beasts
choicest, best part of products of land
base
H2459 חֵ֫לֶב fat . fat of human body
. fat of beasts
. choicest, best part of products of land
2459 cheleb kheh'-leb
or cheleb {khay'-leb}; from an unused root meaning to be fat;
fat, whether literally or figuratively; hence, the richest or
choice part:--X best, fat(-ness), X finest, grease, marrow.
חֵ֫לֶב (che.lev) — fat.
1) fat
1a) fat (of humans)
1b) fat (of beasts)
1c) choicest, best part, abundance (of products of the land)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
Prep — PrepHAcbsc
לַ֫הַב (lahab) refers to both 'flame' and 'blade.' It is derived from an unused root meaning to gleam, indicating a bright or glittering quality. The term encompasses the idea of a flame as well as the sharp point of a weapon, such as a spear or sword.
לַ֫הַב n.m. flame, blade
flame
of flashing point of spear; blade of sword
base
H3851 לַ֫הַב flame, blade
3851 lahab lah'-hab
from an usused root meaning to gleam; a flash; figuratively,
a sharply polished blade or point of a weapon:--blade, bright,
flame, glittering.
לַ֫הַב (la.hav) — flame.
1) flame, blade
1a) flame
1b) of flashing point of spear or blade of sword
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Blade
Applied to the glittering point of a spear (Job 39:23) or sword (Nah. 3:3), the blade of a dagger (Judg. 3:22); the “shoulder blade” (Job 31:22); the “blade” of cereals (Matt. 13:26).
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שָׁלַף (*shalaph*) is a primitive root meaning to draw out, off, or to pull up. It encompasses actions such as drawing off or plucking, and can also refer to growth, like a blade of grass shooting up. The entries consistently highlight these meanings without significant disagreement.
שָׁלַף vb. draw out, off
base
H8025 שָׁלַף draw out, off
8025 shalaph saw-laf'
a primitive root; to pull out, up or off:--draw (off), grow
up, pluck off.
שָׁלַף (sha.laph) — to draw.
1) to draw out or off, take off
1a) (Qal)
1a1) to draw out
1a2) to draw off
1a3) to shoot up, draw out (of blade of grass on roof)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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 בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
פַּרְשְׁדֹ֑נָה (parshdon) refers to excrement or feces, with its meaning considered uncertain. It appears only in Judges 3:22. The word may be formed by combining elements from other Hebrew words, suggesting a connection to the concept of straddling.
פַּרְשְׁדֹ֑נָה n.[m.] only Ju 3:22, read perh. fœces
ref
H6574 פַּרְשְׁדֹ֑נָה, פַּרְשְׁדֹן
6574 parshdon par-shed-one'
perhaps by compounding 6567 and 6504 (in the sense of
straddling) (compare 6576); the crotch (or anus):--dirt.
see HEBREW for 06567
see HEBREW for 06504
see HEBREW for 06576
פַּרְשְׁדֹ֑נָה (par.she.do.nah) — refuse.
1) excrement, faeces
1a) meaning uncertain
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
