Jeremiah 17:1 — Word Study
WLCחַטַּ֣את יְהוּדָ֗ה כְּתוּבָ֛ה בְּעֵ֥ט בַּרְזֶ֖ל בְּצִפֹּ֣רֶן שָׁמִ֑יר חֲרוּשָׁה֙ עַל־ ל֣וּחַ לִבָּ֔ם וּלְקַרְנ֖וֹת מִזְבְּחוֹתֵיכֶֽם׃
BSAThe sinchaṭṭâʼâh [guilt, or punishment for sin] of JudahYᵉhûwdâh [the tribe descended from Judah, the son of Jacob] is writtenkâthab [recorded, inscribed] with an ironbarzel [strong, harsh] stylusʻêṭ engravedchârash [scratched, carved] with a diamondshâmîyr [thorn, sharp stone] pointtsippôren onʻal the tabletslûwach [polished slates] of their heartslêb [inner beings, feelings, will, and intellect] and on the hornsqeren [corners] of their altarsmizbêach [places of sacrifice, worship]
| Greek | English | Parsing |
|---|---|---|
| חַטַּ֣את | [the] sin of | Noun common, feminine singular construct |
| יְהוּדָ֗ה | Judah | Noun proper |
| כְּתוּבָ֛ה | [is] inscribed | Verb, Qal, participle (passive) feminine singular |
| בְּעֵ֥ט | with a stylus of | Preposition, noun common masculine singular construct |
| בַּרְזֶ֖ל | iron | Noun common, masculine singular absolute |
| בְּצִפֹּ֣רֶן | with a point of | Preposition, noun common masculine singular construct |
| שָׁמִ֑יר | flint | Noun common, masculine singular absolute |
| חֲרוּשָׁה֙ | [is] engraved | Verb, Qal, participle (passive) feminine singular |
| עַל־ | on | Preposition |
| ל֣וּחַ | [the] tablet of | Noun common, masculine singular construct |
| לִבָּ֔ם | heart their | Noun common masculine singular construct, suffix |
| וּלְקַרְנ֖וֹת | and to [the] horns of | Conjunction, preposition, noun common feminine plural construct |
| מִזְבְּחוֹתֵיכֶֽם׃ | altars your | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “The sin of Judah is written with an iron stylus, engraved with a diamond point on the tablets of their hearts and on the horns of their altars. |
| KJV | The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars; |
| ASV | The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the tablet of their heart, and upon the horns of your altars; |
| YLT | The sin of Judah is written with a pen of iron, With the point of a diamond, Graven on the tablet of their heart, And on the horns of your altars, |
| WEB | “The sin of Judah is written with a pen of iron, and with the point of a diamond. It is engraved on the tablet of their heart, and on the horns of your altars. |
| BBE | The sin of Judah is recorded with a pen of iron, and with the sharp point of a jewel it is cut on their hearts of stone, and on the horns of their altars for a sign to them: |
The translations agree on the permanence and seriousness of Judah's sin as described in this verse.
The main clause establishes the subject and verb, supported by descriptive phrases that elaborate on the method and location of the writing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּתַב
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 — Jeremiah 17:1
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 — Judah's Sin and Its Consequencesgenerated
Jeremiah 17:1 reveals the depth of Judah's sin, which is inscribed with permanence, indicating a serious indictment against the people. The following verses elaborate on the consequences of their actions, emphasizing the connection between their sin and the state of their worship, as seen in the altars mentioned. This serves as a stark reminder of the need for genuine repentance and the dangers of idolatry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 19:23–24 | I wish that my words were recorded and inscribed in a book, |
| 2 | Proverbs 3:3 | Never let loving devotion or faithfulness leave you; bind them around your neck, write them on the tablet of your heart. |
| 3 | Proverbs 7:3 | Tie them to your fingers; write them on the tablet of your heart. |
| 4 | 2 Corinthians 3:3 | It is clear that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. |
| 5 | Leviticus 4:17–18 | and he is to dip his finger in the blood and sprinkle it seven times before the LORD in front of the veil. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חַטַּ֣את, cha.Tatgenerated
The term חַטָּאת (chaṭṭā't) refers to sin, guilt, or punishment for sin, and includes the concept of atonement. It captures the essence of wrongdoing and its ramifications, including the need for purification.
In this verse, it emphasizes that the sin of Judah is not merely a transient act but is inscribed, reflecting a permanent state of guilt that has significant implications for their relationship with God.
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 finite verbs governing the verse are כְּתוּבָ֛ה (is inscribed) and חֲרוּשָׁה֙ (is engraved), which both describe the state of Judah's sin. The structure emphasizes the permanence of the sin's record.
The sentence unfolds with the subject followed by a series of prepositional phrases that elaborate on how and where the sin is inscribed, highlighting the gravity of the situation.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, but the absence of a corresponding Greek text suggests that the Hebrew's emphasis on permanence and severity may not have been fully captured.
This lack of a direct Greek equivalent could imply a different interpretative approach by the translators, focusing on the concept of sin rather than its permanent inscription.
In plain words — the whole versegenerated
Jeremiah 17:1 states that Judah's sin is permanently recorded, showing how serious their wrongdoing is. The verse emphasizes that this sin is engraved not just in their actions but also in their hearts and worship practices, which leads to dire consequences.
Frequently Asked Questionsgenerated
It signifies that their wrongdoing is permanently recorded, indicating a serious and unrepentant state that affects their relationship with God.
Iron symbolizes strength and harshness, reflecting the severity of the sin inscribed upon the hearts and altars.
This suggests that their sin is deeply rooted in their inner beings, affecting their thoughts, feelings, and actions.
The mention of altars indicates that Judah's sin is linked to their worship practices, emphasizing the need for purity and repentance in their relationship with God.
Reflection Questionsgenerated
- What are some ways I can ensure my heart is free from sin, as described in this verse?
- How can I reflect on the permanence of my actions and their impact on my relationship with God?
- In what ways do I see the connection between my personal worship and my inner state?
- What steps can I take to remove any engravings of sin from my heart and life?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to highlight the permanence of sin and the implications for the conscience, as seen in their writings.
The sin of Judah is written with an iron pen, engraved with an adamantium nail, upon the width (or height) of their hearts (or in the depth of their hearts), and upon the horns of their altars (or thrones).Early Church Fathers on Jeremiah 17 →
Nothing is more potent than the conscience: letters inscribed on it are indelible. I mean, even if everyone mounted a case to his or her conscience supported by favorable evidence,Early Church Fathers on Jeremiah 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 17:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe sin of Judah is written with a pen of iron,.... Or an iron tool, such as engravers use in working on hard matter: [and] with the point of a diamond; such as glaziers use in cutting their glass;
Read John Gill on Jeremiah 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars; The Septuagint omit the first four
Read Robert Jamieson on Jeremiah 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 17 The captivity of Judah for her sin, . Trust in man cursed; in God, blessed, . The deceitful heart and most secret practices are known to God, . The salvation of God, . The prophet complaineth of the mockers of his prophecies, . Of keeping the sabbath, . There is much arguing amongst those that are critical about the true signification of words, what is here signified by dyjv which we translate a diamond; most agree that it doth not signify a diamond, (not used in engraving,) but that by the pen of iron, and the point of a diamond, are meant some tools with which they were wont to engrave things upon hard substances; it may be made in a figure resembling the claw of a bird, as the…
Read Matthew Poole on Jeremiah 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 17:1 The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars;Ver. 1. The sin of Judah is written with a pen of iron.] The four first verses of this chapter are left out by the Septuagint. Jerome saith they omitted them in gratiam et honorem papuli sui, in favour, and for the honour of their countrymen the Jews; but that was no just reason. "For ever, O Lord, thy word is settled in heaven," though there were not a Bible left on earth. These sinners against their own souls had their idolatry so deeply engraven on their hearts, that they could not get out the stamp, and the…
Read John Trapp on Jeremiah 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXVII. (1) A pen of iron.—i.e., a stylus, or graving tool, as in Job 19:24, chiefly used for engraving in stone or metal. In Psalms 45:1 it seems to have been used of the instrument with which the scribe wrote on his tablets. With the point of a diamond.—The word expresses the idea of the hardness rather than the brilliancy of the diamond, and is rendered “adamant” in Ezekiel 3:9; Zechariah 7:12. (For the diamond as a precious stone a different word is used in Exodus 28:18.) Strictly speaking, it was applied only to the diamond-point set in iron used by engravers. Such instruments were known to the Romans (Pliny, Hist. Nat. xxxvii. 15), and may have been in use in Phœnicia or Palestine. The…
Read Charles John Ellicott on Jeremiah 17 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XVII This chapter begins with setting forth the very strong bias which the people of Judah had to idolatry, with the fatal consequences, 1-4. The happiness of the man that trusted in Jehovah is then beautifully contrasted with the opposite character, 5-8. God alone knows the deceitfulness and wretchedness of the heart of man, 9, 10. The comparison of a bird's hatching the eggs of another of a different species, which will soon forsake her, is highly expressive of the vanity of ill-acquired riches, which often disappoint the owner, 11. The prophet continues the same subject in his own person, appeals to God for his sincerity, and prays that the evil intended him by his enemies may…
Read AdamClarke on Jeremiah 17 →CambridgeThe Cambridge Bible for Schools and CollegesJeremiah 17:1-4. See introd. summary to section. The vv. are omitted in LXX, either (as St Jerome suggests) from unwillingness that the lasting condemnation here expressed should be put on permanent record against them, or because a translator’s eye accidentally wandered from the last word of Jer 16:21 to the same (“the Lord”) in Jeremiah 17:5. Jeremiah 17:3 f. are repeated from Jeremiah 15:13 f., where the LXX rendering exists. The passage is doubtless genuine, though the text is difficult and probably not free from corruption.
Read Cambridge on Jeremiah 17 →Albert Barnes1798–1870Barnes' Notes on the BibleThis section Jeremiah 17:1-4 is inseparably connected with the preceding. Judah’s sin had been described Jeremiah 16:19 as one of which the very Gentiles will become ashamed.
Read Albert Barnes on Jeremiah 17 →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
“The sin of Judah is written with an iron stylus, engraved with a diamond point on the tablets of their hearts and on the horns of their altars.
“The sin of Judah is written with a pen of iron, and with the point of a diamond. It is engraved on the tablet of their heart, and on the horns of your altars.
“The sin of Judah is written with an iron stylus, engraved with a diamond point on the tablets of their hearts and on the horns of their altars.
The sin of Judah is engraved with an iron chisel on their stone-hard hearts. It is inscribed with a diamond point on the horns of their altars.
Tyndale line
The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars;
The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the tablet of their heart, and upon the horns of your altars;
The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars;
The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars;
The sinne of Iudah is written with a pen of yron, and with the poynt of a diamonde, and grauen vpon the table of their heart, and vpon the hornes of your altars.
Strictly literal
The sin of Judah is written with a style of iron, with the point of a diamond, engraven upon the tablet of their heart, and upon the horns of your altars;
The sin of Judah is written with a pen of iron, With the point of a diamond, Graven on the tablet of their heart, And on the horns of your altars,
“The sin of Judah is written with a pen of iron, || With the point of a diamond, || Engraved on the tablet of their heart, || And on the horns of your altars,
The sin of Judah is written down with a pen of iron, with the point of a diamond: it is engraved upon the table of their heart, and on the horns of your altars.
“The sin of Judah is written with an iron stylus having a diamond point. It is engraved on the tablet of their hearts and on the horns of your altars.
From the Latin
The sin of Juda is written with a pen of iron, with the point of a diamond, it is graven upon the table of their heart, upon the horns of their altars.
Simplified
The sin of Judah is inscribed with an iron stylus, engraved with an adamant point, on their minds and on corners of their altars where they worship.
The sin of Judah is recorded with a pen of iron, and with the sharp point of a jewel it is cut on their hearts of stone, and on the horns of their altars for a sign to them:
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, with 12 of the 13 words matched. The Septuagint's lack of a direct translation indicates a potential interpretative divergence rather than a textual variation.
חַטַּ֣את יְהוּדָ֗ה כְּתוּבָ֛ה בְּעֵ֥ט בַּרְזֶ֖ל בְּצִפֹּ֣רֶן שָׁמִ֑יר חֲרוּשָׁה֙ עַל־ ל֣וּחַ לִבָּ֔ם וּלְקַרְנ֖וֹת מִזְבְּחוֹתֵיכֶֽם׃
12 of the 13 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 Jeremiah 17:1
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.
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
N-fs — Noun common · feminine singular constructHNcfsc
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
עֵט (et) refers to a stylus or pen, specifically an iron stylus with a diamond tip for writing on stone or metal, as well as a reed pen used on a roll. It is derived from a root meaning to swoop or make a side-long stroke. The entries consistently focus on its use as a writing instrument.
H5842 עֵט
5842 `et ate
from 5860 (contracted) in the sense of swooping, i.e.
side-long stroke; a stylus or marking stick:--pen.
see HEBREW for 05860
עֵט (et) — stylus.
1) stylus
1a) iron stylus with diamond tip used to write on stone or metal
1b) reed pen used on a roll
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…
בַּרְזֶל (barzel) means 'iron' and can refer to iron ore or iron implements like tools and utensils. It also carries figurative meanings related to harshness, strength, or oppression. The word may be derived from a root associated with cutting. There is an Aramaic equivalent, פַּרְזֶל (parzel), also meaning 'iron'.
בַּרְזֶל n.m. iron
iron, lit.
tool of iron
iron in fig. of unwatered earth
base
H1270 בַּרְזֶל iron
1270 barzel bar-zel'
perhaps from the root of 1269; iron (as cutting); by
extension, an iron implement:--(ax) head, iron.
see HEBREW for 01269
בַּרְזֶל (bar.zel) — iron.
1) iron
1a) iron
1a1) iron ore
1a2) as material of furniture, utensils, implements
2) tool of iron
3) harshness, strength, oppression (fig.)
Aramaic equivalent: par.zel (פַּרְזֶל "iron" H6523)
N-ms — Noun common · masculine singular absoluteHNcmsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
צִפֹּ֫רֶן (tsipporen) refers to a fingernail or the point of a stylus. It is derived from a root meaning to scratch, indicating its connection to claws or sharp points. The term encompasses both human nails and the tips of writing instruments, and it has an Aramaic equivalent meaning 'nail' or 'claw'.
צִפֹּ֫רֶן n.[m.] nail (of finger), stylus-point
base
H6856 צִפֹּ֫רֶן nail (of finger), stylus-point
6856 tsipporen tsip-po'-ren
from 6852 (in the denominative sense (from 6833) of
scratching); properly, a claw, i.e. (human) nail; also the
point of a style (or pen, tipped with adamant):--nail, point.
see HEBREW for 06852
see HEBREW for 06833
צִפֹּ֫רֶן (tsip.po.ren) — fingernail.
1) fingernail, stylus point
1a) finger-nail
1b) point (of a diamond)
Aramaic equivalent: te.phar (טְפַר "nail/claw" H2953)
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…
שָׁמִיר (shamir) refers to thorns, adamant, and flint. It is built from the root meaning of pricking, and can also denote a sharp stone or possibly a diamond. The entries collectively highlight its sharpness and toughness, with no significant disagreement among the lexicons.
שָׁמִיר n.m. thorn(s), adamant, flint
base
H8068 שָׁמִיר thorn(s), adamant, flint
8068 shamiyr shaw-meer'
from 8104 in the original sense of pricking; a thorn; also
(from its keenness for scratching) a gem, probably the
diamond:--adamant (stone), brier, diamond.
see HEBREW for 08104
שָׁמִיר (sha.mir) — thorn.
1) thorn(s), adamant, flint
1a) thorns, thorn-bushes
1b) adamant (as sharp)
1c) a sharp stone, flint
1c1) perhaps a diamond
N-ms — Noun common · masculine singular absoluteHNcmsa
flint (challamish (De 8:15; 32:13; Job 28:9; Ps 114:8), tsor (Ex 4:25; Eze 3:9), tser (Isa 5:28), tsur (Job 22:24; Ps 89:43), tsurim (Jos 5:2 f); (= kechlex "pebble"), kochlax ( /APC 1Macc 10:73)):
The word challamish signifies a hard stone, though not certainly flint, and is used as a figure for hardness in Isa 50:7, "Therefore have I set my face like a…
Flint
Abounds in all the plains and valleys of the wilderness of the forty years’ wanderings. In Isa. 50:7 and Ezek. 3:9 the expressions, where the word is used, means that the “Messiah would be firm and resolute amidst all contempt and scorn which he would meet; that he had made up his mind to endure it, and would not shrink from any kind or degree of suffering which would be necessary to accomplish the great work in which he was engaged.” (Comp. Ezek. 3:8, 9.) The words “like a flint” are used with reference to the hoofs of horses (Isa. 5:28).
a well-known stone, a variety of quartz. It is extremely hard, and strikes fire. It was very abundant in and about Palestine.
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
לוּחַ (luwach) refers to a tablet, board, or plate, typically made of stone, wood, or metal. It is notably associated with the stone tablets containing the Ten Commandments. The entries highlight its use for various types of surfaces, including wooden boards and metal plates, particularly in the context of Solomon's temple.
לוּחַ n.m. tablet, board or plank, plate
chiefly of stone tablets on which ten words were written
wooden boards; planks
(metal) plates on bases of lavers in Solomon’s temple
base
H3871 לוּחַ tablet, board or plank, plate
3871 luwach loo'-akh
or luach {loo'-akh}; from a primitive root; probably meaning
to glisten; a tablet (as polished), of stone, wood or
metal:--board, plate, table.
לוּחַ (lu.ach) — tablet.
1) board, slab, tablet, plank
1a) tablets (of stone)
1b) boards (of wood)
1c) plate (of metal)
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word קֶ֫רֶן (*qeren*) primarily means 'horn,' which can refer to a ram's horn, a musical instrument, or horn-like projections on an altar. It also has figurative meanings related to strength and can denote a flask or rays of light. The term קַרְנַ֫יִם (*qarnaim*) refers to a location conquered by Israel, likely in Bashan.
קֶ֫רֶן 75 n.f. horn
of ram
used as oil-flask
as wind instr.
(from curved shape of tusks)
fig. of pers., symbol of strength
of altar, horn-like projections at corners
hill (so in Ar., peak, isolated hill)
rays at his side(s) he had (of lightning-flashes in theoph.)
base
קַרְנַ֫יִם n.pr.loc. conquered by Isr.; prob. in Bashan
base
H7161a קֶ֫רֶן horn . . of ram
. used as oil-flask
. as wind instr.
. (from curved shape of tusks)
. fig. of pers., symbol of strength
. of altar, horn-like projections at corners
. hill (so in Ar., peak, isolated hill)
. rays at his side(s) he had (of lightning-flashes in theoph.)
H7161b קַרְנַ֫יִם conquered by Isr.; prob. in Bashan
7161 qeren keh'-ren
from 7160; a horn (as projecting); by implication, a flask,
cornet; by resembl. an elephant's tooth (i.e. ivory), a corner
(of the altar), a peak (of a mountain), a ray (of light);
figuratively, power:--X hill, horn.
see HEBREW for 07160
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) horn
1b) of strength (fig)
1c) flask (container for oil)
1d) horn (as musical instrument)
1e) horn (of horn-like projections on the altar)
1f) of rays of light
1g) hill
Aramaic equivalent: qe.ren (קֶ֫רֶן "horn" H7162)
קַרְנַ֫יִם (qar.na.im) — Karnaim.
(BDB) Karnaim, a place conquered by Israel probably in Bashan
Another name of ash.te.rot qar.na.yim (עַשְׁתְּרֹת קַרְנַיִם "Ashteroth-karnaim" H6255)
Conj | Prep | N-cp — Conjunction · preposition · noun common feminine plural constructHC/R/Ncfpc
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…
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp