Psalms 22:18 — Word Study
WLCיְחַלְּק֣וּ בְגָדַ֣י לָהֶ֑ם וְעַל־ לְ֝בוּשִׁ֗י יַפִּ֥ילוּ גוֹרָֽל׃
BSAto recountçâphar allkôl boneʻetsem they(masc.)hêm [the group of men] to looknâbaṭ Providerrâʼâh
| Greek | English | Parsing |
|---|---|---|
| יְחַלְּק֣וּ | they distribute | Verb, Piel, imperfect third person masculine plural |
| בְגָדַ֣י | clothes my | Noun common masculine plural construct, suffix |
| לָהֶ֑ם | to themselves | Preposition, suffix |
| וְעַל־ | and on | Conjunction, preposition |
| לְ֝בוּשִׁ֗י | clothing my | Noun common masculine singular construct, suffix |
| יַפִּ֥ילוּ | they cast | Verb, Hiphil, imperfect third person masculine plural |
| גוֹרָֽל׃ | a lot | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They divide my garments among them and cast lots for my clothing. |
| KJV | They part my garments among them, and cast lots upon my vesture. |
| ASV | They part my garments among them, And upon my vesture do they cast lots. |
| YLT | They apportion my garments to themselves, And for my clothing they cause a lot to fall. |
| WEB | They divide my garments among them. They cast lots for my clothing. |
| BBE | They make a division of my robes among them, by the decision of chance they take my clothing. |
Translations agree on the essential meaning here, presenting a consistent portrayal of the psalmist's garments being divided and lots being cast.
The verse consists of a main action followed by a related action, emphasizing the mockery faced by the psalmist.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָפַר
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 — Psalms 22:18
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 — A Lament of Sufferinggenerated
Psalms 22:18 captures a moment of profound anguish where the psalmist describes the actions of those around him as they divide his garments and cast lots for his clothing. This imagery reflects the depth of his suffering and the mockery he faces. It connects to the broader theme of abandonment and despair found throughout the psalm, as seen in verses like Psalm 22:17 and Psalm 22:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 27:35 | When they had crucified Him, they divided up His garments by casting lots. |
| 2 | Mark 15:24 | And they crucified Him. They also divided His garments by casting lots to decide what each of them would take. |
| 3 | Luke 23:34 | Then Jesus said, “Father, forgive them, for they do not know what they are doing.” And they divided up His garments by casting lots. |
| 4 | John 19:23–24 | When the soldiers had crucified Jesus, they divided His garments into four parts, one for each soldier, with the tunic remaining. It was seamless, woven in one piece from top to bottom. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יְחַלְּק֣וּ, ye.cha.le.Kugenerated
The verb יְחַלְּק֣וּ (ye.cha.le.Ku) is a Piel imperfect form meaning 'they distribute' or 'they divide.' It is derived from the root חָלַק (chalaq), which carries the sense of dividing or sharing. In this context, it emphasizes the act of apportioning the psalmist's garments among those who mock him.
The use of this verb highlights the humiliation faced by the psalmist, as his clothing is not only taken but also shared among his tormentors. This act of division serves as a powerful symbol of his suffering and abandonment.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible, which uses divide for יְחַלְּק֣וּ and cast for יַפִּ֥ילוּ.
Sentence Structuregenerated
The structure of the verse is governed by two finite verbs: יְחַלְּק֣וּ (they divide) and יַפִּ֥ילוּ (they cast). The first verb introduces the action of dividing garments, while the second verb describes the act of casting lots for clothing. This dual action emphasizes the humiliation experienced by the psalmist.
The Hebrew word order places the verbs prominently at the start, drawing attention to the actions of those around the psalmist, which enhances the sense of mockery and despair.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְחַלְּק֣וּ is translated as ἐχηρίθμησα, which means 'I apportioned.' This choice reflects a more personal involvement in the act of dividing, suggesting a deeper sense of loss.
The translation indicates a shift from a passive to a more active role in the division, highlighting the psalmist's suffering and the actions taken against him.
In plain words — the whole versegenerated
Psalms 22:18 describes how the psalmist's garments are divided among those who mock him, and lots are cast for his clothing. This imagery highlights his suffering and the humiliation he faces from those around him.
Frequently Asked Questionsgenerated
This act symbolizes the humiliation and mockery faced by the psalmist, as his clothing is taken and shared among his tormentors.
Casting lots was a common practice in ancient Israel for making decisions or determining ownership, often seen in contexts of division or allocation.
This verse is referenced in the New Testament accounts of Jesus' crucifixion, where soldiers divided His garments and cast lots for His clothing.
Clothing often represents identity and dignity; its division signifies loss and degradation for the psalmist.
Reflection Questionsgenerated
- In what ways have I experienced humiliation or mockery, and how can I find strength in those moments?
- How do I respond to situations where I feel abandoned or alone?
- What does this verse teach about the nature of suffering and the actions of others during difficult times?
- How can I support those who are facing humiliation or distress in their lives?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss its prophetic significance and fulfillment in the New Testament, highlighting the mockery faced by Christ during His crucifixion.
They divide his garments among them and cast lots on his vesture, when each individual tears and destroys the glory of his Word, I mean the words of the holy Scriptures, now this way, now that,Early Church Fathers on Psalms 22 →
To God the things that are to come are present, and for him who foreknows all things, they are as though they were past and over; as it is written, “Who has made the things that are to be.”Early Church Fathers on Psalms 22 →
Now, the soldiers divided his garments among themselves, but not his tunic. Notice how they frequently caused prophecies to be fulfilled by their wicked deeds. I say this for this detail had been foretold of old.Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey part my garments among them,.... Such as died the death of the cross were crucified naked (h), and their clothes were the perquisites of the executioners; there were four soldiers concerned in
Read John Gill on Psalms 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey part my garments among them, and cast lots upon my vesture. They part my garments ... - (Matthew 27:35; John 19:23-24).
Read Robert Jamieson on Psalms 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis also cannot be applied to David without an uncouth and strained metaphor, but was literally fulfilled in Christ, .
Read Matthew Poole on Psalms 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:18 They part my garments among them, and cast lots upon my vesture.Ver. 18. They part my garments among them, and cast lots] A very clear testimony to us that our crucified God (as they scornfully term him) was the true Messiah, so long since fore prophesied of, and accordingly accomplished, Luke 23:34 Job 20:24. Such texts as this we should make much of, as the best and surest evidences of our Christian faith, 2 Peter 1:19.
Read John Trapp on Psalms 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) They part my garments . . .—i.e., as of one already dead. The word “garment” (beged) and “vesture” (lebûsh) are synonymous terms for the same article of dress—the modern abba, or plaid, the usual outer garment of the Bedouin. The latter is a more poetic term. (See Bib. Diet, art. “Dress.”) The application of the verse in John 19:24, &c, adds a refinement not present in the psalm.
Read Charles John Ellicott on Psalms 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. They part my garments] This could be true in no sense of David. The fact took place at the crucifixion of our Lord. The soldiers divided his upper garment into four parts, each soldier taking a part; but his tunic or inward vestment being without seam, woven in one entire piece, they agreed not to divide, but to cast lots whose the whole should be. Of this scripture the Roman soldiers knew nothing; but they fulfilled it to the letter. This was foreseen by the Spirit of God; and this is a direct revelation concerning Jesus Christ, which impresses the whole account with the broad seal of eternal truth.
Read AdamClarke on Psalms 22 →CambridgeThe Cambridge Bible for Schools and Colleges18. His brutal enemies are only waiting for his death that they may strip his body, and divide his clothes between them. Already they are settling their respective shares. This is a simpler explanation than to suppose that the Psalmist represents himself as a prisoner stripped and led out to execution, or as waylaid and plundered by robbers (Job 24:7-10; Micah 2:8). It need not be supposed that this actually happened to the Psalmist. The language is perhaps proverbial. But it was literally fulfilled in the circumstances of the Crucifixion (John 19:23-24; cp. Matthew 27:35, where, however, the reference to the prophecy in the Received Text is an interpolation). and cast lots &c.] R.V., and…
Read Cambridge on Psalms 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThey part my garments among them - They divide; they apportion.
Read Albert Barnes on Psalms 22 →The verse in English, compared — 16 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
They divide my garments among them and cast lots for my clothing.
They divide my garments among them. They cast lots for my clothing.
They divide my garments among them and cast lots for my clothing.
They are dividing up my clothes among themselves; they are rolling dice for my garments.
Tyndale line
They part my garments among them, and cast lots upon my vesture.
They part my garments among them, And upon my vesture do they cast lots.
They part my garments among them, and upon my vesture do they cast lots.
They part my garments among them, and cast lots upon my vesture.
They part my garments among them, and cast lottes vpon my vesture.
Strictly literal
They part my garments among them, and cast lots upon my vesture.
They apportion my garments to themselves, And for my clothing they cause a lot to fall.
They apportion My garments to themselves, || And they cause a lot to fall for My clothing.
(22:19) They divide my clothes among themselves, and for my garment do they cast lots.
They divide my garments among themselves, they cast lots for my clothes.
Simplified
They divide my clothing among them; they roll dice for my clothes.
They make a division of my robes among them, by the decision of chance they take my clothing.
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 presents the verse as יְחַלְּק֣וּ בְגָדַ֣י לָהֶ֑ם וְעַל־ לְ֝בוּשִׁ֗י יַפִּ֥ילוּ גוֹרָֽל׃, while the Septuagint matches five of the seven words, indicating a close alignment between these witnesses. The Dead Sea Scrolls contain partial restoration but do not significantly alter the meaning of the verse.
יְחַלְּק֣וּ בְגָדַ֣י לָהֶ֑ם וְעַל־ לְ֝בוּשִׁ֗י יַפִּ֥ילוּ גוֹרָֽל׃
5 of the 7 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.
[אספר] [כל] עצמות׳י המה יביטו יראו ב׳י
4 words on the leather — 1 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 22:18
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.
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
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
HC/R — Conjunction · prepositionHC/R
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
לְבוּשׁ (lebush) refers to clothing or garments in a literal or figurative sense, and can also imply a euphemism for a wife. It encompasses terms like apparel and raiment. The word is derived from a root meaning related to clothing, and its Aramaic equivalent is noted as well.
לְבוּשׁ, לְבֻשׁ n.m. garment, clothing, raiment
base
H3830 לְבוּשׁ, לְבֻשׁ garment, clothing, raiment
3830 lbuwsh leb-oosh'
or lbush {leb-oosh'}; from 3847; a garment (literally or
figuratively); by implication (euphem.) a wife:--apparel,
clothed with, clothing, garment, raiment, vestment, vesture.
see HEBREW for 03847
לְבוּשׁ (le.vush) — clothing.
clothing, garment, apparel, raiment
Aramaic equivalent: le.vush (לְבוּשׁ "garment" H3831)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
HVhi3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in "cast a net," "cast lots." When applied to molten metal, as in English, first, "to let run. into molds," with reference to their descent by gravity, and, then, "to form," as in Ex 25:12, etc. Usually in the New Testament for ballo, but not always. Thus, in Lu 1:29 "cast in her mind" means "considered" (dielogizeto); "cast reproach" for Greek oneidizon, "reproached" (Mt 27:44); "casting down" for kathaireo, "demolishing" (2Co 10:4); "casting all anxiety upon" (1Pe 5:7), a still stronger term, as in
גּוֹרָל (goral) refers to a 'lot' or 'portion,' often associated with decision-making through casting pebbles. It encompasses the idea of something assigned or apportioned, including land division and duties. The term can also imply recompense or retribution. The entries indicate that it is derived from a root meaning 'to be rough,' suggesting its connection to the physical stones used in the practice.
גּוֹרָל 77 n.m. & f. lot
lot for dividing land
lot for assigning to service, duty or punishment
thing assigned, apportioned, allotted
portion = recompence, retribution
base
H1486 גּוֹרָל lot
1486 gowral go-rawl'
or (shortened) goral {go-ral'}; from an unused root meaning
to be rough (as stone); properly, a pebble, i.e. a lot (small
stones being used for that purpose); figuratively, a portion
or destiny (as if determined by lot):--lot.
גּוֹרָל (go.ral) — allotted.
1) lot
1a) lot-pebbles used for systematically making decisions
2) portion
2a) lot, portion (thing assigned by casting lots)
2b) recompense, retribution
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Lot
(Heb. goral, a “pebble”), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of…
(literally a pebble). The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God’s appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced." "Very commonly among the Latins little counters of wood were put into a jar with so narrow a neck that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. in other cases they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again they were cast in the manner of dice. The soldiers who cast lots for…
The son of Haran, and nephew of Abraham, followed his uncle from Ur, and afterwards from Haran, to settle in Canaan, Ge 11:31 12:4-6 13:1. Abraham always had a great affection for him, and when they could not continue longer together in Canaan, because they both had large flocks and their shepherds sometimes quarreled, Ge 13:5-7, he gave Lot the choice of his abode. Lot chose the plain of Sodom, which appears then to have been the most fertile parts of the land. Here he continued to dwell till the destruction of Sodom and the adjacent cities. He was a righteous man even in Sodom, 2Pe 2:7; but the calamities consequent upon his choice of this residence-his capture by eastern marauders, the molestation caused by his ungodly and…
Lotan, wrapt up; hidden; covered; myrrh; rosin