Judges 5:30 — Word Study
WLCהֲלֹ֨א יִמְצְא֜וּ יְחַלְּק֣וּ שָׁלָ֗ל רַ֤חַם רַחֲמָתַ֙יִם֙ לְרֹ֣אשׁ גֶּ֔בֶר שְׁלַ֤ל צְבָעִים֙ לְסִ֣יסְרָ֔א שְׁלַ֥ל צְבָעִ֖ים רִקְמָ֑ה צֶ֥בַע רִקְמָתַ֖יִם לְצַוְּארֵ֥י שָׁלָֽל׃
BSAAre they notlôʼ [perhaps, maybe] findingmâtsâʼ▸ [discovering, attaining] and dividingchâlaq▸ [apportioning, sharing] the spoilshâlâl [plunder, booty] a girlracham [damsel, maiden] for eachrôʼsh warriorgeber [great man, fighter] a plundershâlâl [spoil, prey] of dyed garmentstsebaʻ [colored, embroidered, clothing, apparel] for SiseraÇîyçᵉrâʼ [the Canaanite king] the spoilshâlâl [plunder, booty] of embroideredriqmâh [needlework, intricate designs] garmentstsebaʻ [clothing, apparel] for the necktsavvâʼr [throat, adornment] of the lootershâlâl [spoiler, plunderer]
| Greek | English | Parsing |
|---|---|---|
| הֲלֹ֨א | ¿ not | Particle, particle |
| יִמְצְא֜וּ | are they finding | Verb, Qal, imperfect third person masculine plural |
| יְחַלְּק֣וּ | are they dividing up? | Verb, Piel, imperfect third person masculine plural |
| שָׁלָ֗ל | plunder | Noun common, masculine singular absolute |
| רַ֤חַם | a womb | Noun common, masculine singular absolute |
| רַחֲמָתַ֙יִם֙ | two wombs | Noun common, feminine dual absolute |
| לְרֹ֣אשׁ | for [the] head of | Preposition, noun common masculine singular construct |
| גֶּ֔בֶר | a man | Noun common, masculine singular absolute |
| שְׁלַ֤ל | plunder of | Noun common, masculine singular construct |
| צְבָעִים֙ | colored cloth | Noun common, masculine plural absolute |
| לְסִ֣יסְרָ֔א | for Sisera | Preposition, noun proper masculine |
| שְׁלַ֥ל | plunder of | Noun common, masculine singular construct |
| צְבָעִ֖ים | colored cloth | Noun common, masculine plural absolute |
| רִקְמָ֑ה | embroidered material | Noun common, feminine singular absolute |
| צֶ֥בַע | colored cloth | Noun common, masculine singular construct |
| רִקְמָתַ֖יִם | embroidered material | Noun common, feminine dual absolute |
| לְצַוְּארֵ֥י | for [the] necks of | Preposition, noun common masculine plural construct |
| שָׁלָֽל׃ | plunder | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | ‘Are they not finding and dividing the spoil— a girl or two for each warrior, a plunder of dyed garments for Sisera, the spoil of embroidered garments for the neck of the looter?’ |
| KJV | Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil? |
| ASV | Have they not found, have they not divided the spoil? A damsel, two damsels to every man; To Sisera a spoil of dyed garments, A spoil of dyed garments embroidered, Of dyed garments embroidered on both sides, on the necks of the spoil? |
| YLT | Do they not find? — they apportion spoil, A female — two females — for every head, Spoil of finger-work for Sisera, Spoil of embroidered finger-work, Finger-work — a pair of embroidered things, For the necks of the spoil! |
| WEB | ‘Have they not found, have they not divided the plunder? A lady, two ladies to every man; to Sisera a plunder of dyed garments, a plunder of dyed garments embroidered, of dyed garments embroidered on both sides, on the necks of the plunder?’ |
| BBE | Are they not getting, are they not parting the goods among them: a young girl or two to every man; and to Sisera robes of coloured needlework, worked in fair colours on this side and on that, for the neck of the queen? |
Where they part company is שָׁלָל — see How Translations Differ.
The verse is structured around a main clause with several subordinate phrases detailing the spoils, emphasizing the distribution of gains.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָצָא
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 5:30
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 Lament of Sisera's Mothergenerated
Judges 5:30 captures the moment when Sisera’s mother anxiously awaits her son’s return from battle. As she looks out, she wonders if the warriors are finding and sharing the spoils of war, reflecting both her hope and despair. This verse is part of a larger narrative that highlights the consequences of conflict and the emotional toll on those left behind, as seen in the preceding verses where she laments his delay.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 15:9 | The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’ |
| 2 | Job 20:5 | the triumph of the wicked has been brief and the joy of the godless momentary? |
| 3 | Genesis 37:3 | Now Israel loved Joseph more than his other sons, because Joseph had been born to him in his old age; so he made him a robe of many colors. |
| 4 | 2 Samuel 13:18 | So Amnon’s attendant threw her out and bolted the door behind her. Now Tamar was wearing a robe of many colors, because this is what the king’s virgin daughters wore. |
| 5 | Psalm 45:14 | In colorful garments she is led to the king; her virgin companions are brought before you. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שָׁלָל, sha.Lalgenerated
The word שָׁלָל (shalal) refers to the spoils of war or plunder taken from enemies. It emphasizes the gains achieved through conflict, often in a military context. The parsing as a masculine singular noun indicates it is treated as a collective term for the spoils.
In this verse, it underscores the expectation of victory and the material rewards that come with it, highlighting the contrast between the joy of victory and the sorrow of loss experienced by Sisera's mother.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term plunder is used consistently, aligning with the KJV and ASV, which also emphasize the spoils taken in battle.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the verbs יִמְצְא֜וּ (they are finding) and יְחַלְּק֣וּ (they are dividing). These verbs govern the subject and the objects that follow.
The structure emphasizes the actions of finding and dividing, which are central to the warriors' activities after a battle, reflecting the expectations of Sisera's mother.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלָל as σκῦλα (skula), which also means spoils or plunder. This choice aligns closely with the Hebrew meaning, maintaining the focus on the gains from battle.
This consistency in translation highlights the shared understanding of the spoils of war across both Hebrew and Greek texts.
In plain words — the whole versegenerated
Judges 5:30 depicts Sisera's mother anxiously waiting for her son’s return from battle. She questions if the warriors are finding and dividing the spoils, indicating her hope for victory and the return of her son, while also expressing the emotional weight of her anticipation.
Frequently Asked Questionsgenerated
In this context, 'plunder' refers to the spoils or goods taken from the enemy after a successful battle, highlighting the rewards of victory.
Sisera's mother is concerned because she anxiously awaits her son's return from battle, reflecting both hope and fear for his safety.
The spoils symbolize the outcome of the battle and the expectations of victory, which are central to the emotional narrative of Sisera's mother.
This verse connects to the overall story by illustrating the personal impact of war on families, particularly the anxiety and hope experienced by those waiting for loved ones.
Reflection Questionsgenerated
- What emotions do you think Sisera's mother is experiencing as she waits for her son?
- How do the spoils of war reflect the outcomes of conflict in our lives today?
- In what ways can we support those who are anxiously waiting for news of loved ones?
- How does this verse challenge our understanding of victory and loss?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 5:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave they not sped?.... Or "found" (u) the enemy, Barak and his army, or the spoil of them? no doubt they have: have they not divided the prey?
Read John Gill on Judges 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
Read Robert Jamieson on Judges 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHave they not divided the prey? i.e. it is certain they have got the prey, only they tarry to view it and distribute it, according to every man’ s quality and merit. Of them that take the spoil, Heb. of the prey; the prey put for the men of prey, those, or who take the prey; as kindred is put for a man of kindred, or a kinsman, ; and Belial, for a man of Belial, ; and days, for a man of days, or an old man, .
Read Matthew Poole on Judges 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 5:30 Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil?Ver. 30. Have they not sped?] Yes, they are sped, they have their passport, and your hopes hop headless. To every man a damsel or two.] The Hebrew word signifieth, vulvam vel uterum; so they call the Israelitish damsels by way of contempt, as Lavater observeth.
Read John Trapp on Judges 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Have they not sped? have they not divided the prey?—Literally, Are they not finding? are they not dividing the spoil? Is not the wealth of their booty the cause of their delay? (Comp. Exodus 15:9 : “The enemy said, I will pursue, I will overtake, I will divide the spoil.”) To every man.—Literally, as in the margin, to the head of a man. (Comp. Exodus 16:16; Numbers 1:2; 1 Chronicles 12:23.) A damsel or two.—Literally, a maiden, two maidens; only that the word used is strongly contemptuous, as though a captive Hebrew girl could only be described by a term of scorn. In these internecine wars the men were killed and the women reserved as slaves (Numbers 31:17-18). Commentators quote a…
Read Charles John Ellicott on Judges 5 →CambridgeThe Cambridge Bible for Schools and Colleges30. The verse has suffered from corrupt repetitions: spoil four times, divers colours three times. Omitting the superfluous words we may restore the text as follows: Are they not finding, dividing the spoil? a wench or two for each man; a spoil of dyed garments for Sisera; a broidered cloth or two for my neck (?). A wench or two: the word (only here in this sense in the O.T.) is used by Mesha in his inscription of the women captured from the Israelites (Moab. St. l. 17). Spoil of dyed garments lit. ‘booty of dyes,’ i.e. dyed stuffs. A broidered cloth or two, the construction is the same as in line 2; for the word cf. Ezekiel 16:10; Ezekiel 16:13; Ezekiel 16:18; Psalms 45:14; strictly it…
Read Cambridge on Judges 5 →Albert Barnes1798–1870Barnes' Notes on the BibleRender the latter part of the verse “a booty of dyed garments for Sisera, a booty of dyed garments and of party-colored cloth, a dyed garment and two party-colored clothes for the necks of the
Read Albert Barnes on Judges 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. The spoil — The spoil, or booty, as the context shows, was supposed to consist of captive girls and rich garments. None but oriental females would speculate in the manner here portrayed.
Read Daniel Denison Whedon on Judges 5 →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
‘Are they not finding and dividing the spoil— a girl or two for each warrior, a plunder of dyed garments for Sisera, the spoil of embroidered garments for the neck of the looter?’
‘Have they not found, have they not divided the plunder? A lady, two ladies to every man; to Sisera a plunder of dyed garments, a plunder of dyed garments embroidered, of dyed garments embroidered on both sides, on the necks of the plunder?’
‘Are they not finding and dividing the spoil—a girl or two for each warrior, a plunder of dyed garments for Sisera, the spoil of embroidered garments for the neck of the looter?’
‘No doubt they are gathering and dividing the plunder – a girl or two for each man to rape! Sisera is grabbing up colorful cloth, he is grabbing up colorful embroidered cloth, two pieces of colorful embroidered cloth, for the neck of the plunderer!’
Tyndale line
Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil?
Have they not found, have they not divided the spoil? A damsel, two damsels to every man; To Sisera a spoil of dyed garments, A spoil of dyed garments embroidered, Of dyed garments embroidered on both sides, on the necks of the spoil?
Have they not found, have they not divided the spoil? a damsel, two damsels to every man; to Sisera a spoil of divers colours, a spoil of divers colours of embroidery, of divers colours of embroidery on both sides, on the necks of the spoil?
Have they not found; have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colors, a prey of divers colors of needle-work, of divers colors of needle-work on both sides, meet for the necks of them that take the spoil?
Haue they not gotten, and they deuide the spoyle? euery man hath a mayde or two. Sisera hath a praye of diuers coloured garmentes, a pray of sundry colours made of needle worke: of diuers colours of needle worke on both sides, for the chiefe of the spoyle.
Strictly literal
Have they not found, divided the booty, A damsel, two damsels, to each? A booty of dyed stuffs for Sisera, A booty of dyed stuffs of embroidery, Dyed stuff of double embroidery for the neck of a spoiler?
Do they not find? — they apportion spoil, A female — two females — for every head, Spoil of finger-work for Sisera, Spoil of embroidered finger-work, Finger-work — a pair of embroidered things, For the necks of the spoil!
Do they not find? They apportion spoil, || A female—two females—for every head, || Spoil of finger-work for Sisera, || Spoil of embroidered finger-work, || Finger-work—a pair of embroidered things, || For the necks of the spoil!
Will they not find,—divide booty? one maiden, two maidens for every man, a booty of colored garments for Sissera, a booty of colored embroidered garments, colored, double-worked garments round the necks of the captives!
'Have they not found and divided up the plunder? —A womb, two wombs for every man; the plunder of dyed fabric for Sisera, the plunder of dyed fabric embroidered, two pieces of dyed fabric embroidered for the necks of those who plunder?'
From the Latin
Perhaps he is now dividing the spoils, and the fairest of the women is chosen out for him: garments of divers colours are given to Sisara for his prey, and furniture of different kinds is heaped together to adorn the necks.
Simplified
‘They're busy dividing up the plunder and assigning a girl or two for each man. There'll be colorful clothes for Sisera as plunder; beautifully embroidered colorful clothes as plunder; double-embroidered clothing reaching to the neck as plunder.’
Are they not getting, are they not parting the goods among them: a young girl or two to every man; and to Sisera robes of coloured needlework, worked in fair colours on this side and on that, for the neck of the queen?
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 the wording of Judges 5:30, with 17 of the 18 words matching. The differences in word order and structure reflect the distinct linguistic styles of the two languages.
הֲלֹ֨א יִמְצְא֜וּ יְחַלְּק֣וּ שָׁלָ֗ל רַ֤חַם רַחֲמָתַ֙יִם֙ לְרֹ֣אשׁ גֶּ֔בֶר שְׁלַ֤ל צְבָעִים֙ לְסִ֣יסְרָ֔א שְׁלַ֥ל צְבָעִ֖ים רִקְמָ֑ה צֶ֥בַע רִקְמָתַ֖יִם לְצַוְּארֵ֥י שָׁלָֽל׃
17 of the 18 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 5:30
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.
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 | Part — Particle · particleHTi/Tn
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
N-ms — Noun common · masculine singular absoluteHNcmsa
רַחַם (racham) primarily means 'womb' and is associated with the idea of nurturing. It also refers to 'compassion' in its plural form, רַחֲמִים (rachamim), indicating a deep, tender love or mercy. The word is built from a root that conveys a sense of cherishing, often linked to the maternal aspect of compassion.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
רַחֲמִים n.m. abs. pl. intens. compassion
base
H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion
7356 racham rakh'-am
from 7355; compassion (in the plural); by extension, the womb
(as cherishing the fetus); by implication, a maiden:--
bowels, compassion, damsel, tender love, (great, tender)
mercy, pity, womb.
see HEBREW for 07355
רַחַם (ra.cham) — womb.
womb
Another spelling of re.chem (רֶ֫חֶם "womb" H7358)
רַחֲמִים (ra.cha.mim) — compassion.
compassion
Aramaic equivalent: re.chem (רַחֲמִין "compassion" H7359)
N-cs — Noun common · masculine singular absoluteHNcmsa
רַחַם (racham) primarily means 'womb' and is associated with the idea of nurturing. It also refers to 'compassion' in its plural form, רַחֲמִים (rachamim), indicating a deep, tender love or mercy. The word is built from a root that conveys a sense of cherishing, often linked to the maternal aspect of compassion.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
רַחֲמִים n.m. abs. pl. intens. compassion
base
H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion
7356 racham rakh'-am
from 7355; compassion (in the plural); by extension, the womb
(as cherishing the fetus); by implication, a maiden:--
bowels, compassion, damsel, tender love, (great, tender)
mercy, pity, womb.
see HEBREW for 07355
רַחַם (ra.cham) — womb.
womb
Another spelling of re.chem (רֶ֫חֶם "womb" H7358)
רַחֲמִים (ra.cha.mim) — compassion.
compassion
Aramaic equivalent: re.chem (רַחֲמִין "compassion" H7359)
HNcfda — Noun common · feminine dual absoluteHNcfda
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
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…
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
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…
צֶ֫בַע (tseva) refers to dye or colored material, stemming from a root meaning to dip into coloring fluid. It encompasses dyed items and colored cloth. The term also relates to a similar word meaning 'to drench.'
צֶ֫בַע n.[m.] dye, dyed stuff
base
H6648 צֶ֫בַע
6648 tseba` tseh'-bah
from an unused root meaning to dip (into coloring fluid); a
dye:--divers, colours.
צֶ֫בַע (tse.va) — dye.
dye, dyed stuff, something dyed, coloured cloth
Also means: tse.va (צְבַע "to drench" H6647)
N-mp — Noun common · masculine plural absoluteHNcmpa
סִיסְרָא (sis.ra) refers to Sisera, a Canaanite general under King Jabin of Hazor, known for being defeated by Jael. The name is associated with 'battle array' and appears in contexts relating to both the conquest of Israel and the return from exile, indicating its historical significance.
סִיסְרָא 21 n.pr.m.
general of Jabin, king of Hazor
returned exiles
base
H5516 סִיסְרָא
5516 Ciycra'; see-ser-aw'
of uncertain derivation; Sisera, the name of a Canaanitish
king and of one of the Nethinim:--Sisera.
סִיסְרָא (sis.ra) — Sisera.
A man living before Israel's Monarchy, first mentioned at Jdg.4.2
§ Sisera = "battle array"
1) the conquering general under king Jabin of Hazor and slain by Jael
2) ancestor of a family of temple slaves who returned from exile with Zerubbabel
סִיסְרָא (sis.ra) — Sisera.
A man living at the time of Exile and Return, first mentioned at Ezr.2.53
§ Sisera = "battle array"
1) the conquering general under king Jabin of Hazor and slain by Jael
2) ancestor of a family of temple slaves who returned from exile with Zerubbabel
Prep | N-proper — Preposition · noun proper masculineHR/Npm
sis'-er-a (cicera', of doubtful meaning; S(e)isara):
(1) Given in Judges 4 as the captain of the army of Jabin, king of Hazor. The accounts given of the battle of Sisera with Barak, as found in Judges 4 and 5, have important points of difference. The first is a prose, the second a poetic narrative. In the first only Naphtali and Zebulun are mentioned as being under the command of Barak; in the second 6 tribes are given as being under his command. In Judges 4 Sisera is known as the captain of Jabin's forces, while in Judges 5 he seems to have been an independent leader. There is also a difference as to the scene of the battle and as to the manner in which Sisera met his death at the hand of Jael. Because of these points of difference, added to the fact that this is the only account, in these early times, where a king did not lead his own forces, it is thought by many that there is here…
Sisera
(Egypt. Ses-Ra, “servant of Ra”). (1.) The captain of Jabin’s army (Judg. 4:2), which was routed and destroyed by the army of Barak on the plain of Esdraelon. After all was lost he fled to the settlement of Heber the Kenite in the plain of Zaanaim. Jael, Heber’s wife, received him into her tent with apparent hospitality, and “gave him butter” (i.e., lebben, or curdled milk) “in a lordly dish.” Having drunk the refreshing beverage, he lay down, and soon sank into the sleep of the weary. While he lay asleep Jael crept stealthily up to him, and taking in her hand one of the tent pegs, with a mallet she drove it with such force through his temples that it entered into the ground where he lay, and “at her feet he bowed, he fell; where he bowed, there he fell down dead.” The part of Deborah’s song (
(battle array). Captain of the army of Jabin king of Canaan, who reigned in Hazor. He himself resided in Harosheth of the Gentiles. The particulars of the rout of Megiddo and of Sisera’s flight and death are drawn out under the heads of BARAK, DEBORAH, JAEL, KISHON. (B.C. 1296.) After a long interval the name appears in the lists of Nethinim who returned from the captivity with Zerubbabel. (Ezra 2:53; Nehemiah 7:55) It doubtless tells of Canaanite captives devoted to the lowest offices of the temple. (B.C. before 536.)
A general in the army of Jabin king of Hazor, sent by his master against Barak and Deborah, who occupied Mount Tabor with an army. Being defeated, he fled on foot, and was ingloriously slain by Jael, Jud 4:1-5:31. See JAEL.
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
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…
צֶ֫בַע (tseva) refers to dye or colored material, stemming from a root meaning to dip into coloring fluid. It encompasses dyed items and colored cloth. The term also relates to a similar word meaning 'to drench.'
צֶ֫בַע n.[m.] dye, dyed stuff
base
H6648 צֶ֫בַע
6648 tseba` tseh'-bah
from an unused root meaning to dip (into coloring fluid); a
dye:--divers, colours.
צֶ֫בַע (tse.va) — dye.
dye, dyed stuff, something dyed, coloured cloth
Also means: tse.va (צְבַע "to drench" H6647)
N-ms — Noun common · masculine plural absoluteHNcmpa
רִקְמָה (riqmah) refers to embroidery or variegated fabric, emphasizing colorful needlework. It is derived from the root word for 'variegation of color' and is associated with decorative textiles. The term appears in contexts related to richly designed garments.
רִקְמָה n.f. variegated stuff
base
H7553 רִקְמָה
7553 riqmah rik-maw'
from 7551; variegation of color; specifically,
embroidery:--broidered (work), divers colours, (raiment of)
needlework (on both sides).
see HEBREW for 07551
רִקְמָה (riq.mah) — embroidery.
variegated stuff, embroidered
N-fs — Noun common · feminine singular absoluteHNcfsa
צֶ֫בַע (tseva) refers to dye or colored material, stemming from a root meaning to dip into coloring fluid. It encompasses dyed items and colored cloth. The term also relates to a similar word meaning 'to drench.'
צֶ֫בַע n.[m.] dye, dyed stuff
base
H6648 צֶ֫בַע
6648 tseba` tseh'-bah
from an unused root meaning to dip (into coloring fluid); a
dye:--divers, colours.
צֶ֫בַע (tse.va) — dye.
dye, dyed stuff, something dyed, coloured cloth
Also means: tse.va (צְבַע "to drench" H6647)
HNcmsc — Noun common · masculine singular constructHNcmsc
רִקְמָה (riqmah) refers to embroidery or variegated fabric, emphasizing colorful needlework. It is derived from the root word for 'variegation of color' and is associated with decorative textiles. The term appears in contexts related to richly designed garments.
רִקְמָה n.f. variegated stuff
base
H7553 רִקְמָה
7553 riqmah rik-maw'
from 7551; variegation of color; specifically,
embroidery:--broidered (work), divers colours, (raiment of)
needlework (on both sides).
see HEBREW for 07551
רִקְמָה (riq.mah) — embroidery.
variegated stuff, embroidered
HNcfda — Noun common · feminine dual absoluteHNcfda
The Hebrew word צַוָּאר (*tsavvar*) primarily means 'neck' or 'back of the neck,' and can refer to both humans and animals. It is related to the word צַוָּרוֹן (*tsavvaron*), which means 'necklace,' as noted in Song of Solomon 4:9. The term is derived from a root meaning 'binding,' suggesting a connection to burdens carried on the neck.
צַוָּאר n.m. neck, back of neck
base
[צַוָּרוֹן] n.[m.]pl. necklace;—sf. Ct 4:9.
ref
H6677a צַוָּאר neck, back of neck H6677b צַוָּרוֹן n. [m.] pl. necklace
6677 tsavva'r tsav-vawr'
or tsavvar (Nehemiah 3:5) {tsav-vawr'}; or tsavvaron (Song of
Solomon 4:9) {tsav-vaw-rone'}; or (feminine) tsavva.rah (Micah
2:3) {tsav-vaw-raw'}; intensively from 6696 in the sense of
binding; the back of the neck (as that on which burdens are
bound):--neck.
see HEBREW for 06696
צַוָּאר (tsav.var) — neck.
1) neck, back of neck
1a) neck, back of neck (of man)
1b) neck (of animals)
Aramaic equivalent: tsav.var (צַוַּאר "neck" H6676)
צַוָּרוֹן (tsav.va.ron) — necklace.
necklace
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
N-ms — Noun common · masculine singular absoluteHNcmsa