Job 41:28 — Word Study
WLCלֹֽא־ יַבְרִיחֶ֥נּוּ בֶן־ קָ֑שֶׁת לְ֝קַ֗שׁ נֶהְפְּכוּ־ ל֥וֹ אַבְנֵי־ קָֽלַע׃
BSAnotlo'- it makes flee ityav.ri.Che.nu▸ [the] son ofven- a bowKa.shet into chaffle.Kash they are changedneh.pe.khu-■ for itlo stones of'av.nei- a slingKa.la'
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יַבְרִיחֶ֥נּוּ | it makes flee it | Verb hiphil imperfect third person masculine singular, suffix |
| בֶן־ | [the] son of | Noun common, masculine singular construct |
| קָ֑שֶׁת | a bow | Noun common, feminine singular absolute |
| לְ֝קַ֗שׁ | into chaff | Preposition, noun common masculine singular absolute |
| נֶהְפְּכוּ־ | they are changed | Verb, Niphal, perfect third person common plural |
| ל֥וֹ | for it | Preposition, suffix |
| אַבְנֵי־ | stones of | Noun common, feminine plural construct |
| קָֽלַע׃ | a sling | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No arrow can make him flee; slingstones become like chaff to him. |
| KJV | The arrow cannot make him flee: slingstones are turned with him into stubble. |
| ASV | The arrow cannot make him flee: Sling-stones are turned with him into stubble. |
| YLT | The son of the bow doth not cause him to flee, Turned by him into stubble are stones of the sling. |
| WEB | The arrow can’t make him flee. Sling stones are like chaff to him. |
| BBE | The arrow is not able to put him to flight: stones are no more to him than dry stems. |
The translations agree on the meaning of the verse, consistently portraying the creature's invulnerability to arrows and slingstones.
The sentence is structured with a strong negation at the beginning, emphasizing the creature's invulnerability.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH2015
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 — Job 41:28
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 — God's Description of a Fearsome Creaturegenerated
Job 41:28 is part of a passage where God describes a powerful creature, often identified as Leviathan, emphasizing its strength and invulnerability. The surrounding verses highlight the futility of human weapons against such a being, illustrating its dominance in the natural order. This section serves to remind Job of God's sovereignty over creation and the limitations of human understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 39:7 | He scorns the tumult of the city and never hears the shouts of a driver. |
| 2 | Habakkuk 1:10 | They scoff at kings and make rulers an object of scorn. They laugh at every fortress and build up siege ramps to seize it. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יַבְרִיחֶ֥נּוּ, yav.ri.Che.nugenerated
The word יַבְרִיחֶ֥נּוּ (yav.ri.Che.nu) is a verb in the Hiphil stem, meaning 'to make flee' or 'to cause to run away.' It is derived from the root בָּרַח (barach), which means 'to flee.' The Hiphil form indicates causation, suggesting that arrows do not merely fail to scare the creature; they actively do not cause it to flee.
This construction emphasizes the creature's fearlessness and invulnerability. In this context, the use of the verb highlights the futility of human attempts to intimidate or harm it, reinforcing the theme of divine power versus earthly might.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses make him flee for יַבְרִיחֶ֥נּוּ.
Sentence Structuregenerated
The finite verb יַבְרִיחֶ֥נּוּ governs the main clause, indicating what cannot happen. The structure includes a subject noun phrase and two prepositional phrases that elaborate on the weapons that fail to affect the creature.
The Hebrew word order emphasizes the negation with לֹֽא־ at the beginning, highlighting the certainty of the statement that no arrow can cause it to flee.
Septuagint Backgroundgenerated
יַבְרִיחֶ֥נּוּ is rendered in the Septuagint as ἀποστρέψει (apostrépsei), meaning 'will turn away.' This choice suggests a slight interpretive shift, focusing on the action of turning away rather than fleeing, which may imply a different nuance regarding the creature's response to threats.
This translation choice indicates a broader understanding of the creature's nature, portraying it as one that does not merely flee but actively turns away from threats.
In plain words — the whole versegenerated
Job 41:28 tells us that no arrow can make this powerful creature flee, and that slingstones are as insignificant as chaff to it. This highlights the creature's strength and resilience against weapons that would frighten others.
Frequently Asked Questionsgenerated
It emphasizes that the creature is so powerful that conventional weapons like arrows and stones do not intimidate it.
God is illustrating His sovereignty over creation and the limitations of human power when faced with such beings.
Chaff represents something worthless and easily blown away, indicating how insignificant the slingstones are against the creature.
It serves to remind Job of the vastness of God's creation and the limitations of human understanding and strength.
Reflection Questionsgenerated
- What are some aspects of God's creation that demonstrate His power?
- How can we apply the lesson of invulnerability in our own lives when facing challenges?
- In what ways do we sometimes underestimate the strength of God's creations?
- How does this verse encourage us to trust in God's sovereignty over our circumstances?
The early church on this verse — how the Fathers read it
The early church father Gregory the Dialogist interprets this verse to illustrate how the words of preachers can be ineffective against the creature's strength.
The archer shall not put him to flight. The stones of the sling are turned with him into stubble. 21. For what do we understand by 'arrows' but the words of preachers? For when they are drawn forth by the voice of holy livers,Early Church Fathers on Job 41 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 41:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe arrow cannot make him flee,.... The skin of the crocodile is so hard, as Peter Martyr says, that it cannot be pierced with arrows, as before observed; therefore it is not afraid of them, nor will
Read John Gill on Job 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe arrow cannot make him flee: slingstones are turned with him into stubble.
Read Robert Jamieson on Job 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe arrow, Heb. the son of the bow; as it is elsewhere called the son of the quiver, ; the quiver being as it were the mother or womb that bears it, and the bow as the father that begets it, or sendeth it forth. Sling-stones; great stones cast out of slings, which have a great force and efficacy; of which see on . Are turned with him into stubble; hurt him no more than a blow with a little stubble.
Read Matthew Poole on Job 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 41:28 The arrow cannot make him flee: slingstones are turned with him into stubble.Ver. 28. The arrow cannot make him flee] Heb. Sons of the bow; as, Job 5:7, sparks are called Boas of the coal. Arrows were then as much in use as bullets are now. Slingstones are turned with him into stubble] Those stones which the sling casts with so much force make as little impression upon his body as a straw would, which the hand of a child should push.
Read John Trapp on Job 41 →CambridgeThe Cambridge Bible for Schools and Colleges12–34. Description of the parts of Leviathan.
Read Cambridge on Job 41 →Albert Barnes1798–1870Barnes' Notes on the BibleThe arrow - Hebrew “the son of the bow.” So Lamentations 3:13, margin. This use of the word son is common in the Scriptures and in all Oriental poetry.
Read Albert Barnes on Job 41 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. The arrow — Literally, the son of a bow. Compare “sons of his quiver,” Lamentations 3:13. See note on chap. 5. 7.
Read Daniel Denison Whedon on Job 41 →The verse in English, compared — 7 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
No arrow can make him flee; slingstones become like chaff to him.
The arrow can’t make him flee. Sling stones are like chaff to him.
Tyndale line
The arrow cannot make him flee: slingstones are turned with him into stubble.
The arrow cannot make him flee: Sling-stones are turned with him into stubble.
Simplified
The arrow is not able to put him to flight: stones are no more to him than dry stems.
Arrows cannot make it run away; stones from slingshots are like pieces of stubble.
Strictly literal
The son of the bow doth not cause him to flee, Turned by him into stubble are stones of the sling.
T4T (Translation for Translators) is not shown above. It restates the passage rather than the verse, so there is no line of English to set beside the others — which is a fact about that translation, not a fault in it.
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 is supported by the other witnesses, including the Septuagint, which aligns closely in meaning. The wording remains consistent in conveying the creature's invulnerability to arrows and slingstones.
לֹֽא־ יַבְרִיחֶ֥נּוּ בֶן־ קָ֑שֶׁת לְ֝קַ֗שׁ נֶהְפְּכוּ־ ל֥וֹ אַבְנֵי־ קָֽלַע׃
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 Job 41:28
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
בָּרַח (barach) is a Hebrew verb meaning to flee or run away. It can also imply going through or hastening, with different nuances in its forms, such as causing someone to flee in the Hiphil stem. The entries highlight its use in various contexts, including sudden flight or urgency.
בָּרַח vb. go through, flee
Qal
go or pass through, of bar
flee
flee = hasten, come quickly
Hiph.
pass through
cause to flee, put to flight
base
H1272 בָּרַח go through, flee
1272 barach baw-rakh'
a primitive root; to bolt, i.e. figuratively, to flee
suddenly:--chase (away); drive away, fain, flee (away), put to
flight, make haste, reach, run away, shoot.
בָּרַח (ba.rach) — to flee.
1) to go through, flee, run away, chase, drive away, put to flight, reach, shoot (extend), hurry away
1a) (Qal)
1a1) to go, pass through
1a2) to flee
1a3) to hasten, come quickly
1b) (Hiphil)
1b1) to pass through
1b2) to cause to flee, put to flight
1b3) to drive away
HVhi3ms/Sp3ms — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HNcmsc — 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…
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
HNcfsa — Noun common · feminine singular absoluteHNcfsa
bo.
See ARCHERY.
Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly “copper”) are mentioned (2 Sam. 22:35;
(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.
A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In
קַשׁ (qash) refers to stubble or chaff, typically associated with dry straw. The entries indicate that it is derived from another Hebrew word, but they do not provide further details on its usage in specific verses.
קַשׁ n.m. stubble, chaff
base
H7179 קַשׁ stubble, chaff
7179 qash kash
from 7197; straw (as dry):--stubble.
see HEBREW for 07197
קַשׁ (qash) — stubble.
stubble, chaff
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
chaf: Four different words have been translated "chaff" in the Old Testament:
(1) mots, is found in Job 21:18; Ps 1:4; 35:5; Isa 17:13; 29:5; 41:15; Ho 13:3; Ze 2:2.
(2) chashash, occurs in two verses (Isa 5:24; 33:11). Compare "chashish," an Arabic word which, as commonly used, denotes grass either standing or cut, green or dry, although, strictly speaking, dry or cut grass alone. In the Revised Version (British and American) Isa 5:24 the translation is "dry grass."
Chaff
The refuse of winnowed corn. It was usually burned (Ex. 15:7; Isa. 5:24; Matt. 3:12). This word sometimes, however, means dried grass or hay (Isa. 5:24; 33:11). Chaff is used as a figure of abortive wickedness (Ps. 1:4; Matt. 3:12). False doctrines are also called chaff (Jer. 23:28), or more correctly rendered “chopped straw.” The destruction of the wicked, and their powerlessness, are likened to the carrying away of chaff by the wind (Isa. 17:13;
the husk of corn or wheat which was separated from the grain by being thrown into the air, the wind blowing away the chaff, while the grain was saved. The carrying away of chaff by the wind is an ordinary scriptural image of the destruction of the wicked and of their powerlessness to resist God’s judgments. (Psalms 1:4; Isaiah 17:13; Hosea 13:3; Zephaniah 2:2)
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
קֶ֫לַע (qela`) refers to both a 'sling' and a 'curtain' or 'hanging.' It is derived from the root word for 'to be thrown' and encompasses items that can be slung or hung, such as a door screen or valve. The entries consistently highlight these two primary meanings without significant disagreement.
קֶ֫לַע n.[m.] sling
base
[קֶ֫לַע] 15 n.[m.] curtain, hanging (P)
base
H7050a קֶ֫לַע sling H7050b קֶ֫לַע curtain, hanging
7050 qela` keh'-lah
from 7049; a sling; also a (door) screen (as if slung
across), or the valve (of the door) itself:--hanging, leaf,
sling.
see HEBREW for 07049
קֶ֫לַע (qe.la) — sling.
sling, slingstones
קֶ֫לַע (qe.la) — curtain.
curtain, drape, hanging
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ARMOR, III, 2.
Sling
With a sling and a stone David smote the Philistine giant (1 Sam. 17:40, 49). There were 700 Benjamites who were so skilled in its use that with the left hand they “could sling stones at a hair breadth, and not miss” (Judg. 20:16; 1 Chr. 12:2). It was used by the Israelites in war (2 Kings 3:25). (See ARMS.)
The words in Prov. 26:8, “As he that bindeth a stone in a sling,” etc. (Authorized Version), should rather, as in the Revised Version, be “As a bag of gems in a heap of stones,” etc.
[ARMS, ARMOR]
An instrument much used in war before the invention of firearms. It was a formidable weapon in hands like those of David and the Benjamites, Jud 20:16 1Sa 17:48-50 1Ch 12:2 2Ch 26:14.