Judges 8:7 — Word Study
WLCוַיֹּ֣אמֶר גִּדְע֔וֹן לָכֵ֗ן בְּתֵ֧ת יְהוָ֛ה אֶת־ זֶ֥בַח וְאֶת־ צַלְמֻנָּ֖ע בְּיָדִ֑י וְדַשְׁתִּי֙ אֶת־ בְּשַׂרְכֶ֔ם אֶת־ קוֹצֵ֥י הַמִּדְבָּ֖ר וְאֶת־ הַֽבַּרְקֳנִֽים׃
BSAVery wellkên GideonGidʻôwn [the hewer, a judge of Israel] repliedʼâmar▸ when the LORDYᵉhôvâh [Yehovah, The covenant Name of God] has deliverednâthan [given, put, or set] ZebahZebach [a Midianite prince] andʼêth ZalmunnaTsalmunnâʻ [a Midianite king, deprived of protection] into my handyâd [an open hand; strength, a side or share] I will teardûwsh [tread, trample, or overpower] your fleshbâsâr [the body or a person] withʼêth the thornsqôwts [prickly plants] and briersbarqân of the wildernessmidbâr [a desert or open field]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| גִּדְע֔וֹן | Gideon | Noun proper masculine |
| לָכֵ֗ן | therefore | Preposition, adverb |
| בְּתֵ֧ת | when gives | Preposition, verb qal infinitive construct common |
| יְהוָ֛ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| זֶ֥בַח | Zebah | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| צַלְמֻנָּ֖ע | Zalmunna | Noun proper masculine |
| בְּיָדִ֑י | in hand my | Preposition, noun common both singular construct, suffix |
| וְדַשְׁתִּי֙ | and I will thresh | Verb, Qal, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| בְּשַׂרְכֶ֔ם | flesh your | Noun common masculine singular construct, suffix |
| אֶת־ | with | Preposition |
| קוֹצֵ֥י | thorns of | Noun common, masculine plural construct |
| הַמִּדְבָּ֖ר | the wilderness | Particle, noun common masculine singular absolute |
| וְאֶת־ | and with | Conjunction, preposition |
| הַֽבַּרְקֳנִֽים׃ | briers | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Very well,” Gideon replied, “when the LORD has delivered Zebah and Zalmunna into my hand, I will tear your flesh with the thorns and briers of the wilderness!” |
| KJV | And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers. |
| ASV | And Gideon said, Therefore when Jehovah hath delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers. |
| YLT | And Gideon saith, 'Therefore — in Jehovah's giving Zebah and Zalmunna into my hand — I have threshed your flesh with the thorns of the wilderness, and with the threshing instruments.' |
| WEB | Gideon said, “Therefore when Yahweh has delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.” |
| BBE | Then Gideon said, Because of this, when the Lord has given Zebah and Zalmunna into my hands, I will have you stretched on a bed of thorns of the waste land and on sharp stems, and have you crushed as grain is crushed on a grain-floor. |
Where they part company is over the verb דַשְׁתִּי — see How Translations Differ.
The sentence is structured around Gideon's declaration, with a conditional clause setting the stage for the promised action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגִּדְעוֹן
verbאָמַר
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 8:7
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 Confrontation with Succothgenerated
Judges 8:7 describes Gideon’s reaction to the refusal of the leaders of Succoth to assist him. He vows to take revenge once he has defeated the Midianite kings Zebah and Zalmunna, illustrating the tension between leaders and the consequences of inaction during a time of war. This moment highlights the challenges faced by Gideon as he leads Israel against their oppressors.
Cross References
The Key Word — גִּדְע֔וֹן, gid.'ongenerated
The name גִּדְע֔וֹן (gid'on) means 'hewer' and signifies someone who cuts or chops. Gideon is known for his decisive actions against the Midianites, demonstrating leadership and strength in battle.
As a judge of Israel, Gideon embodies the role of a military leader chosen by God to deliver His people. His name reflects his character and mission, as he is called to cut down the enemies of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יֹּ֣אמֶר, he said, which governs the entire sentence. This structure allows Gideon's statement to unfold with multiple clauses detailing his conditions and intentions.
The sentence begins with a conjunction, leading into Gideon’s declaration and followed by a conditional phrase that specifies the timing of his actions. The use of prepositional phrases throughout emphasizes the objects of his threat, particularly the 'thorns and briers' he intends to use.
Septuagint Backgroundgenerated
The Septuagint translates יֹּ֣אמֶר as εἶπεν, indicating a straightforward rendering of the Hebrew verb 'to say.' This choice maintains the directness of Gideon's speech.
The Greek word for דַשְׁתִּי is not specified in the provided data, indicating a potential interpretive gap. The Septuagint's rendering may reflect a different understanding of Gideon's intentions.
In plain words — the whole versegenerated
Judges 8:7 shows Gideon responding to the leaders of Succoth after they refuse to help him. He promises that once he has defeated Zebah and Zalmunna, he will punish them harshly using the thorns and briers found in the wilderness. This illustrates the seriousness of his mission and the consequences of their lack of support.
Frequently Asked Questionsgenerated
Gideon is expressing a threat of violence against the leaders of Succoth, indicating that he will use the harsh elements of the wilderness to inflict punishment.
Thorns and briers symbolize pain and suffering; Gideon uses them metaphorically to convey the severity of the punishment he intends to inflict.
Gideon's promise highlights the seriousness of his role as a judge and military leader, emphasizing the consequences of not supporting him in battle.
This verse illustrates the tension between leaders and the need for unity and support in times of conflict, showcasing the difficult choices Gideon must make.
Reflection Questionsgenerated
- What are some ways I can support leaders in my community during challenging times?
- How do I respond when asked to take a stand or support a cause?
- What does it mean to me that Gideon took his role seriously and demanded accountability?
- In what ways can I reflect the qualities of leadership shown by Gideon?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 8:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Gideon said,.... In answer to the princes of Succoth: therefore when the Lord hath delivered Zebah and Zalmunna into mine hand; of which he made no doubt, having the promise of God that he would
Read John Gill on Judges 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.
Read Robert Jamieson on Judges 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith the thorns which grow abundantly in the neighbouring wilderness; I will chastise or beat your naked bodies with thorny rods, even unto death. Or, I will lay you down upon thorns on the ground, and bring the cartwheel upon you, which will both tear your flesh, and bruise you to death.
Read Matthew Poole on Judges 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 8:7 And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.Ver. 7. Then I will tear your flesh.] Heb., I will thresh your flesh with the thorns. The Chaldee hath it, upon thorns; q.d., will whip you to death repetitis ictibus, by stroke upon stroke with thorns or thistles of very sharp prickles. And this he threateneth to do, not out of passion, but on premeditation, as a just severity towards such treacherous wretches.
Read John Trapp on Judges 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) And Gideon said.—Notice in this verse the mixture of heroic faith and barbarous severity. It was this courage and faith (Hebrews 11:32) which ennobled Gideon and made him an example for all time. The ruthlessness of the punishment which he threatened to inflict belongs to the wild times in which he lived, and the very partial spiritual enlightenment of an imperfect dispensation (Matthew 5:21; Matthew 19:8; Acts 17:30). It is no more to be held up for approval or imitation than his subsequent degeneracy; while, at the same time, Gideon must, of course, be only judged by such light as he had. I will tear your flesh.—Rather, as in the margin, I will thresh (LXX., aloηso, which is better…
Read Charles John Ellicott on Judges 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. I will tear your flesh] What this punishment consisted in I cannot say; it must mean a severe punishment: as if he had said, I will thresh your flesh with briers and thorns, as corn is threshed out with threshing instruments; or, Ye shall be trodden down under the feet of my victorious army, as the corn is trodden out with the feet of the ox. Succoth was beyond Jordan, in the tribe of Gad. Penuel was also in the same tribe, and not far distant from Succoth.
Read AdamClarke on Judges 8 →CambridgeThe Cambridge Bible for Schools and Colleges7. I will tear] thresh as marg. In the East threshing is done by treading (e.g. Isaiah 28:28), which is what the verb here means; Gideon promises to trample their flesh together with thorns of the desert and briers, i.e. to lay them naked on a bed of thorns and tread them down; so Targ. But the text reads awkwardly; for together with the LXX has a different preposition, with as in Judges 8:16 (‘with them’); this somewhat alters the meaning of Gideon’s threat, see on Judges 8:16. The word rendered briers (so Verss.) occurs only here, and its exact sense is unknown; a plant like the teasel may be intended. Thorny bushes abound in the sub-tropical Ghôr where Succoth lay.
Read Cambridge on Judges 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. I will tear your flesh — I will thresh your flesh, that is, beat and lacerate, even unto death. Thorns — Which grew strong in the desert, and afforded a whip with which the keenest torment could be inflicted.
Read Daniel Denison Whedon on Judges 8 →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
“Very well,” Gideon replied, “when the LORD has delivered Zebah and Zalmunna into my hand, I will tear your flesh with the thorns and briers of the wilderness!”
Gideon said, “Therefore when Yahweh has delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.”
“Very well,” Gideon replied, “when the LORD has delivered Zebah and Zalmunna into my hand, I will tear your flesh with the thorns and briers of the wilderness!”
Gideon said, “Since you will not help, after the Lord hands Zebah and Zalmunna over to me, I will thresh your skin with desert thorns and briers.”
Tyndale line
And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.
And Gideon said, Therefore when Jehovah hath delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.
And Gideon said: Therefore when the LORD hath delivered Zebah and Zalmunna into mine hand, then I will tear your flesh with the thorns of the wilderness and with briers.
And Gideon said, Therefore when the LORD hath delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.
Gideon then sayde, Therefore when the Lord hath deliuered Zebah and Zalmunna into mine hand, I will teare your flesh with thornes of the wildernes and with breers.
Strictly literal
And Gideon said, Therefore when Jehovah delivers Zebah and Zalmunna into my hand, I will thresh your flesh with thorns of the wilderness and with briars.
And Gideon saith, 'Therefore — in Jehovah's giving Zebah and Zalmunna into my hand — I have threshed your flesh with the thorns of the wilderness, and with the threshing instruments.'
And Gideon says, “Therefore—in YHWH’s giving Zebah and Zalmunna into my hand—I have threshed your flesh with the thorns of the wilderness, and with the threshing instruments.”
And Gid'on said, Therefore when the Lord hath delivered Zebach and Zalmunna' into my hand, then will I thresh your flesh with the thorns of the wilderness and with briers.
Gideon said, “When Yahweh has given us victory over Zebah and Zalmunna, I will tear your skin with the desert thorns and briers.”
From the Latin
And he said to them: When the Lord therefore shall have delivered Zebee and Salmana into my hands, I will thresh your flesh with the thorns and briers of the desert.
Simplified
“In that case, once the Lord has handed Zebah and Zalmunna over to me, I'll return and thrash you with thorns and briers from the desert!” Gideon replied.
Then Gideon said, Because of this, when the Lord has given Zebah and Zalmunna into my hands, I will have you stretched on a bed of thorns of the waste land and on sharp stems, and have you crushed as grain is crushed on a grain-floor.
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 on the wording of this verse, with 13 of the 18 words matched. However, the Septuagint's word order differs from that of the Hebrew, suggesting a distinct interpretive approach.
וַיֹּ֣אמֶר גִּדְע֔וֹן לָכֵ֗ן בְּתֵ֧ת יְהוָ֛ה אֶת־ זֶ֥בַח וְאֶת־ צַלְמֻנָּ֖ע בְּיָדִ֑י וְדַשְׁתִּי֙ אֶת־ בְּשַׂרְכֶ֔ם אֶת־ קוֹצֵ֥י הַמִּדְבָּ֖ר וְאֶת־ הַֽבַּרְקֳנִֽים׃
13 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 8:7
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
גִּדְעוֹן (gid'on) refers to Gideon, a judge of Israel known for leading the Israelites against the Midianites. The name is derived from a root meaning 'feller' or 'warrior.' Gideon is first mentioned in Judges 6:11 and is also called Jerubbaal in several passages.
גִּדְעוֹן n.pr.m. judge of Israel
base
H1439 גִּדְעוֹן
1439 Gid`own ghid-ohn'
from 1438; feller (i.e. warrior); Gidon, an
Israelite:--Gideon.
see HEBREW for 01438
גִּדְעוֹן (gid.on) — Gideon.
A Judge living before Israel's Monarchy, first mentioned at Jdg.6.11;
son of: Joash (H3101);
father of: Jether (H3500), Abimelech (H0040H) and Jotham (H3147); also called Jerubbaal at Jdg.6.32; 7.1; 8.29,35; 9.1,2,5,16,19,24,28,57; 1xJerubbesheth at 2Sa.11.21;
§ Gideon = "hewer"
youngest son of Joash of the Abiezrites, fifth judge of Israel who led the Israelites against the Midianites
N-proper — Noun proper masculineHNpm
gid'-e-un (gidh`on, "cutter down," "feller" or "hewer"):
1. His Family and Home:
Also named Jerubbaal (Jud 6:32) and Jerubbesheth (2Sa 11:21), youngest son of Joash, of the clan of Abiezer in the tribe of Manasseh. His home was at Ophrah, and his family an obscure one. He became the chief leader of Manasseh and the fifth recorded judge of Israel. The record of his life is found in Jud 6-8.
Joash was an idolater, and sacrifices to Baal were common among the entire clan. Gideon seems to have held this worship in contempt, and to have pondered deeply the causes of Israel's reverses and the injuries wrought upon his own family by the hand of the Midianites.
2. The Midianite Oppression:
Gideon
Called also Jerubbaal (Judg. 6:29, 32), was the first of the judges whose history is circumstantially narrated (Judg. 6-8). His calling is the commencement of the second period in the history of the judges. After the victory gained by Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites (q.v.) and Amalekites, with other “children of the east,” crossed the Jordan each year for seven successive years for the purpose of plundering and desolating the land. Gideon received a direct call from God to undertake the task of delivering the land from these warlike invaders. He was of the family of Abiezer (Josh. 17:2; 1 Chr. 7:18), and of the little township of Ophrah (
(he that cuts down), youngest son of Joash of the Abiezrites, an undistinguished family who lived at Ophrah, a town probably on the west of Jordan, (Judges 6:15) in the territory of Manasseh, near Shechem. He was the fifth recorded judge of Israel, and for many reasons the greatest of them all. When we first hear of him he was grown up and had sons, (Judges 6:11; 8:20) and from the apostrophe of the angel, ch. (Judges 6:12) we may conclude that he had already distinguished himself in war against the roving bands of nomadic robbers who had oppressed Israel for seven years. When the angel appeared, Gideon was threshing wheat with a flail in the wine-press, to conceal it from the predatory tyrants. His call to be a deliverer, and…
he that bruises or breaks; a destroyer
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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)
Conj | DirObjM — ParticleHTo
זֶ֫בַח (zevach) refers to a Midianite king named Zebah, known for his role in the invasion of Palestine that was ultimately thwarted by Gideon. The word itself is linked to the concept of sacrifice, as indicated by its connection to the Hebrew root. It is first mentioned in Judges 8:5.
זֶ֫בַח n.pr.m. a Midianite king
base
H2078 זֶ֫בַח
2078 Zebach zeh'-bakh
the same as 2077; sacrifice; Zebach, a Midianitish
prince:--Zebah.
see HEBREW for 02077
זֶ֫בַח (ze.vach) — Zebah.
A man living before Israel's Monarchy, first mentioned at Jdg.8.5
§ Zebah = "deprived of protection"
one of the two kings of Midian who commanded the great invasion of Palestine and finally were defeated by Gideon
N-proper — Noun proper masculineHNpm
Zebah
Man-killer, or sacrifice, one of the two kings who led the vast host of the Midianites who invaded the land of Israel, and over whom Gideon gained a great and decisive victory (Judg. 8). Zebah and Zalmunna had succeeded in escaping across the Jordan with a remnant of the Midianite host, but were overtaken at Karkor, probably in the Hauran, and routed by Gideon. The kings were taken alive and brought back across the Jordan; and confessing that they had personally taken part in the slaughter of Gideon’s brothers, they were put to death (comp. 1 Sam. 12:11; Isa. 10:26; Ps. 83:11).
and Zalmun’na (deprived of protection), the two "kings" of Midian who commanded the great invasion of Palestine, and who finally fell by the hand of Gideon himself. (Judges 8:5-21; Psalms 83:11) (B.C. 1250.) While Oreb and Zeeb, two of the inferior leaders of the incursion, had been slain, with a vast number of their people, by the Ephraimites, at the central fords of the Jordan the two kings had succeeded in making their escape by a passage farther to the north (probably the ford near Bethshean), and thence by the Wady Yabis , through Gilead, to Kurkor, high up on the Hauran. Here they sere reposing their with 15,000 men, a mere remnant of their huge horde, when Gideon overtook them. The people fled in dismay, and Gideon captured the two kings and brought them to his native…
victim; sacrifice
→ King of Midian Jud 8:5-21; Ps 83:11
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
צַלְמֻנָּע (tsalmunna) refers to Zalmunna, a king of Midian mentioned in the context of the Old Testament. The name is derived from roots meaning 'shade has been denied' and is interpreted as 'deprived of protection.' He is noted for being slain by Gideon in Judges 8:5.
צַלְמֻנָּע 12 n.pr.m. a king of Midian
base
H6759 צַלְמֻנָּע
6759 Tsalmunna` tsal-moon-naw'
from 6738 and 4513; shade has been denied; Tsalmunna, a
Midianite:--Zalmunna.
see HEBREW for 06738
see HEBREW for 04513
צַלְמֻנָּע (tsal.mun.na) — Zalmunna.
A man living before Israel's Monarchy, first mentioned at Jdg.8.5
§ Zalmunna = "deprived of protection"
a Midianite king slain by Gideon
N-proper — Noun proper masculineHNpm
Zalmunna
One of the two kings of Midian whom the “Lord delivered” into the hands of Gideon. He was slain afterwards with Zebah (Judg. 8:5-21). (See ZEBAH.)
[ZEBAH]
shadow; image; idol forbidden
→ King of Midian Jud 8:5-21; Ps 83:11
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp1bs
דּוּשׁ (duwsh) is a Hebrew verb meaning to tread or thresh. It encompasses actions like trampling and breaking, with forms indicating both active and passive states, such as being trampled or threshed. The word appears in contexts related to agricultural processes, notably in Jeremiah 50:11.
דּוּשׁ, דִּישׁ vb. tread, thresh
Qal tread on, trample on
Niph. be trampled down
Hoph. be threshed
base
H1758 דּוּשׁ, דִּישׁ tread, thresh
1758 duwsh doosh
or dowsh {dosh}; or diysh {deesh}; a primitive root; to
trample or thresh:--break, tear, thresh, tread out (down), at
grass (Jer. 50:11, by mistake for 1877).
see HEBREW for 01877
דּוּשׁ (dush) — to tread.
1) to tread out, thresh
1a) (Qal) to tread on, trample on, thresh
1b) (Niphal) to be trampled down
1c) (Hophal) to be threshed
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
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
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
קוֹץ (qots) refers to a thorn or thornbush, derived from a root meaning to prick. The entries consistently describe it as a plant with sharp points, with no significant disagreement among lexicons.
קוֹץ n.m. thornbush, thorn
base
H6975 קוֹץ thornbush, thorn
6975 qowts kotse
or qots {kotse}; from 6972 (in the sense of pricking); a
thorn:--thorn.
see HEBREW for 06972
קוֹץ (qots) — thorn.
1) thorn, thornbush
1a) thornbush
1b) thorn
N-mp — Noun common · masculine plural constructHNcmpc
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…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HC/R — Conjunction · prepositionHC/R
בַּרְקָנִים (barqan) refers to 'briers' or 'briars.' It is derived from the root word for 'thorn,' suggesting a connection to something that burns brightly. The term appears in Judges 8:7.
בַּרְקָנִים n.m.pl. briers Ju 8:7
ref
H1303 בַּרְקָנִים
1303 barqan bar-kwan'
from 1300; a thorn (perhaps as burning brightly):--brier.
see HEBREW for 01300
בַּרְקָנִים (bar.qan) — briar.
briers, briars
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa