Psalms 68:12 — Word Study
WLCמַלְכֵ֣י צְ֭בָאוֹת יִדֹּד֣וּן יִדֹּד֑וּן וּנְוַת בַּ֝֗יִת תְּחַלֵּ֥ק שָׁלָֽל׃
BSA[and their] armiestsâbâʼ [large groups, military forces]
| Greek | English | Parsing |
|---|---|---|
| מַלְכֵ֣י | kings of | Noun common, masculine plural construct |
| צְ֭בָאוֹת | armies | Noun common, feminine plural absolute |
| יִדֹּד֣וּן | they flee ! | Verb qal imperfect third person masculine plural, suffix |
| יִדֹּד֑וּן | they flee ! | Verb qal imperfect third person masculine plural, suffix |
| וּנְוַת | and [the] beautiful woman of | Conjunction |
| בַּ֝֗יִת | [the] house | Noun common, masculine singular absolute |
| תְּחַלֵּ֥ק | she divides | Verb, Piel, imperfect third person feminine singular |
| שָׁלָֽל׃ | [the] plunder | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Kings and their armies flee in haste; she who waits at home divides the plunder. |
| KJV | Kings of armies did flee apace: and she that tarried at home divided the spoil. |
| ASV | Kings of armies flee, they flee; And she that tarrieth at home divideth the spoil. |
| YLT | Kings of hosts flee utterly away, And a female inhabitant of the house apportioneth spoil. |
| WEB | “Kings of armies flee! They flee!” She who waits at home divides the plunder, |
| BBE | Kings of armies quickly go in flight: and the women in the houses make a division of their goods. |
Where they part company is תְּחַלֵּ֥ק — see How Translations Differ.
Two main clauses, each with their own subjects and verbs, creating a clear contrast between fleeing kings and the woman at home.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH2505
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 68:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Triumph of God’s Peoplegenerated
Psalm 68:12 illustrates a moment of divine intervention where kings and their armies are forced to flee, highlighting God's power. The verse contrasts the chaos of battle with the calm of home, where a woman divides the plunder, symbolizing the victory and blessings that follow God's command. This scene reflects themes of triumph and divine protection, as seen in other passages like Exodus 14:25 and Joshua 10:16-42.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:25 | He caused their chariot wheels to wobble, so that they had difficulty driving. “Let us flee from the Israelites,” said the Egyptians, “for the LORD is fighting for them against Egypt!” |
| 2 | Numbers 31:8–9 | Among the slain were Evi, Rekem, Zur, Hur, and Reba—the five kings of Midian. They also killed Balaam son of Beor with the sword. |
| 3 | Joshua 10:16–42 | Now the five kings had fled and hidden in the cave at Makkedah. |
| 4 | Joshua 12:7–8 | And these are the kings of the land that Joshua and the Israelites conquered beyond the Jordan to the west, from Baal-gad in the Valley of Lebanon to Mount Halak, which rises toward Seir (according to the allotments to the tribes of Israel, Joshua gave them as an inheritance |
| 5 | Judges 5:19 | Kings came and fought; then the kings of Canaan fought at Taanach by the waters of Megiddo, but they took no plunder of silver. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תְּחַלֵּ֥ק, te.cha.Lekgenerated
The verb חָלַק (*chaqaq*) means 'to divide' or 'to share.' In this verse, it is in the Piel form, indicating an active role in the division of the spoils. The subject is a woman, emphasizing her role in the aftermath of battle, contrasting with the fleeing kings.
The act of dividing the plunder signifies not just sharing the spoils but also the restoration and reward that follows victory. This reflects a cultural practice where those who remain at home also partake in the blessings of war.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is יִדֹּד֣וּן, they flee, governing the subject מַלְכֵ֣י kings and the object צְ֭בָאוֹת armies. This structure highlights the urgency of the fleeing kings.
The second part of the verse introduces the subject וּנְוַת and [the] beautiful woman followed by the verb תְּחַלֵּ֥ק she divides, creating a contrast between the chaos of battle and the calm division of spoils at home.
Septuagint Backgroundgenerated
In the Septuagint, the word תְּחַלֵּ֥ק is rendered as μερίσουσα, which means 'dividing' or 'apportioning.' This choice emphasizes the act of sharing the spoils, aligning with the Hebrew meaning while also suggesting a sense of order following chaos.
The Greek translation captures the essence of the Hebrew text, focusing on the aftermath of victory and the roles played by both the warriors and those at home.
In plain words — the whole versegenerated
Psalm 68:12 describes how kings and their armies flee in fear, while a woman at home divides the spoils of victory. This imagery shows the contrast between the chaos of battle and the peace of home, where rewards are shared.
Frequently Asked Questionsgenerated
It signifies a loss of power and control, illustrating God's might in causing fear among enemies.
The woman represents those who remain at home, participating in the victory by dividing the spoils.
Dividing the plunder symbolizes the rewards of victory and the blessings that come from God's intervention.
It connects to themes of divine victory and the roles of both warriors and those at home, seen in various other passages throughout the Bible.
Reflection Questionsgenerated
- What does this verse teach us about the nature of God's victories?
- How can we apply the concept of sharing blessings in our own lives?
- In what ways do we see the contrast between chaos and peace in our own experiences?
- How can we support those who are 'waiting at home' during difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKings of armies did flee apace,.... Or "they fled, they fled" (y); or "they flee, they flee".
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe Lord gave the word: great was the company of those that published it. -God's doings for His people from the time of their entrance into Canaan until the setting up of the sanctuary in Zion. Verse 11.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKings of armies; the kings of Canaan and other nations which came forth against the Israelites, accompanied with great and numerous armies. The spoil was so much, that there was enough, not only for the proper use of those who took it, but also to be divided to their wives and children when they came home. This verse and that which follows may be taken, either, 1. For the triumphant song sung by those publishers mentioned . Or, 2. For the words of David, continuing the relation of the victories granted by God to Israel ever their enemies.
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:12 Kings of armies did flee apace: and she that tarried at home divided the spoil.Ver. 12. Kings of armies did flee apace] Heb. did flee, did flee. Or, shall flee, shall flee; which one interpreteth of devils (called principalities and powers), formerly using to give oracles; but after Christ’ s birth ceasing to do so. As also of Licinius and other tyrants fleeing before Constantine, the first Christian emperor. See Revelation 9:11. Antichrist is the king of locusts, and he fleeth daily before the Evangelici, the new gospellers, as he calleth them. Bellarmine complaineth, that ever since we held the Pope to be antichrist, non mode non crevit eius imperium, sed semper magis ac…
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Kings of armies did flee apace.—Better, Kings of armies flee, flee. This and the two next verses wear the air of being a fragment of those ancient battle-songs sung by the women after the defeat of the foe. The fact that they have thus been torn from their original context accounts for the great obscurity which hangs over them. And she that tarried . . .—i.e., the woman keeping the house; so the Hebrew. (Comp. Judges 5:24, “Women of the tent;” and the fond anticipations of Sisera’s mother, Psalms 68:29.) So the Greeks called the mistress of the house οὶκουρός. (Eur. Herc. Fur. 45.) Though this sense thus gives a general description of war, and the women waiting eagerly for the…
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Kings of armies did flee] Jabin and the kings of the Canaanites, who united their forces to overwhelm the Israelites. And she] Deborah the prophetess, a woman accustomed to tarry at home, and take care of the family; she divided the spoils, and vanquished their kings.
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges12. Kings of hosts do flee, do flee, And she that tarrieth at home divideth the spoil. Psalms 68:12-14. contain allusions to the Song of Deborah and possibly to similar poems which have not been preserved to us. Many commentators regard them as the triumphal song of the women celebrating the victory; but it is better to take them as the continuation of the poet’s description of the victory. The verses run in pairs, and Psalms 68:13 is parallel to Psalms 68:12. The first line paints the scene in the battle-field—the pell-mell rout of the defeated kings: the second line depicts the scene at home when the warriors have returned with their spoils. The unusual expression kings of hosts seems to…
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleKings of armies did flee apace - Margin, as in Hebrew, did flee, did flee. This is the Hebrew mode of expressing that which is emphatic or superlative. It is by simply repeating the word.
Read Albert Barnes on Psalms 68 →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
“Kings and their armies flee in haste; she who waits at home divides the plunder.
“Kings of armies flee! They flee!” She who waits at home divides the plunder,
“Kings and their armies flee in haste; she who waits at home divides the plunder.
Kings leading armies run away – they run away! The lovely lady of the house divides up the loot.
Tyndale line
Kings of armies did flee apace: and she that tarried at home divided the spoil.
Kings of armies flee, they flee; And she that tarrieth at home divideth the spoil.
Kings of armies flee, they flee: and she that tarrieth at home divideth the spoil.
Kings of armies fled apace: and she that tarried at home divided the spoil.
Kings of the armies did flee: they did flee, and she that remained in the house, deuided the spoyle.
Strictly literal
Kings of armies flee; they flee, and she that tarrieth at home divideth the spoil.
Kings of hosts flee utterly away, And a female inhabitant of the house apportioneth spoil.
Kings of hosts utterly flee away, || And a female inhabitant of the house apportions spoil.
(68:13) The kings of the armies flee away—flee away: yet she that tarried at home divideth the spoil.
Kings of armies flee, they flee, and the women waiting at home divide the plunder: doves covered with silver with wings of yellow gold. When some of you people stayed among the sheepfolds, why did you do this?
From the Latin
And I made haircloth my garment: and I became a byword to them.
Simplified
The kings of the foreign armies are quick to run away, and the women who stayed at home divide the plunder!
Kings of armies quickly go in flight: and the women in the houses make a division of their goods.
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 agree on the core elements of the verse, with the Septuagint matching four out of the eight Hebrew words. This indicates a consistent understanding of the themes of victory and division of spoils.
מַלְכֵ֣י צְ֭בָאוֹת יִדֹּד֣וּן יִדֹּד֑וּן וּנְוַת בַּ֝֗יִת תְּחַלֵּ֥ק שָׁלָֽל׃
4 of the 8 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 Psalms 68:12
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.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cs — Noun common · feminine plural absoluteHNcfpa
נָדַד (nadad) is a Hebrew verb that encompasses meanings related to movement, such as retreating, fleeing, departing, straying, and wandering. It can also refer to the fluttering of wings. The word has various forms, including Qal, Poal, Hiphil, Hophil, and Hithpolel, indicating different nuances of fleeing or being chased. Its Aramaic equivalent is נְדַד (H5075), meaning 'to flee.'
[נָדַד] vb. retreat, flee, depart, stray, wander, flutter
Qal
retreat, flee
flee, depart
wander, stray
trans. flutter wings
Po‛ēl the sun hath arisen and it (the locust swarm) fleeth away
Hiph. chase away
Hoph. be chased away
Hithpo‛l. flee away
base
H5074 [נָדַד] retreat, flee, depart, stray, wander, flutter
5074 nadad naw-dad'
a primitive root; properly, to wave to and fro (rarely to
flap up and down); figuratively, to rove, flee, or
(causatively) to drive away:--chase (away), X could not,
depart, flee (X apace, away), (re-)move, thrust away, wander
(abroad, -er, -ing).
נָדַד (na.dad) — to wander.
1) to retreat, flee, depart, move, wander abroad, stray, flutter
1a)(Qal)
1a1) to retreat, flee
1a2) to flee, depart
1a3) to wander, stray
1a4) to flutter (of birds)
1b) (Poal) to flee away, be chased
1c) (Hiphil) to chase away
1d) (Hophal) to be chased away
1e) (Hithpolel) to flee away
Aramaic equivalent: ne.dad (נְדַד "to flee" H5075)
HVqi3mp/Sn — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
fle.
See FLY.
נָדַד (nadad) is a Hebrew verb that encompasses meanings related to movement, such as retreating, fleeing, departing, straying, and wandering. It can also refer to the fluttering of wings. The word has various forms, including Qal, Poal, Hiphil, Hophil, and Hithpolel, indicating different nuances of fleeing or being chased. Its Aramaic equivalent is נְדַד (H5075), meaning 'to flee.'
[נָדַד] vb. retreat, flee, depart, stray, wander, flutter
Qal
retreat, flee
flee, depart
wander, stray
trans. flutter wings
Po‛ēl the sun hath arisen and it (the locust swarm) fleeth away
Hiph. chase away
Hoph. be chased away
Hithpo‛l. flee away
base
H5074 [נָדַד] retreat, flee, depart, stray, wander, flutter
5074 nadad naw-dad'
a primitive root; properly, to wave to and fro (rarely to
flap up and down); figuratively, to rove, flee, or
(causatively) to drive away:--chase (away), X could not,
depart, flee (X apace, away), (re-)move, thrust away, wander
(abroad, -er, -ing).
נָדַד (na.dad) — to wander.
1) to retreat, flee, depart, move, wander abroad, stray, flutter
1a)(Qal)
1a1) to retreat, flee
1a2) to flee, depart
1a3) to wander, stray
1a4) to flutter (of birds)
1b) (Poal) to flee away, be chased
1c) (Hiphil) to chase away
1d) (Hophal) to be chased away
1e) (Hithpolel) to flee away
Aramaic equivalent: ne.dad (נְדַד "to flee" H5075)
HVqi3mp/Sn — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
fle.
See FLY.
נָוֶה (naveh) refers to a place of dwelling, often associated with shepherds and flocks, such as a pasture or meadow. It can denote a home or habitation, including divine spaces like temples. The term conveys a sense of comfort and beauty, suggesting a pleasant living environment. There is some overlap in the definitions provided, but all entries emphasize its pastoral and residential qualities.
נָוֶה n.m. abode of shepherd, or flocks, poet. habitation
abode, of sheep
abode of shepherds
= meadow
habitation, usu. of country, or of domains in the country (chiefly poet.)
base
[נָוֶה] adj. dwelling, abiding
base
H5116a נָוֶה abode of shepherd, or flocks, poet. habitation . . abode, of sheep
. abode of shepherds
. = meadow
. habitation, usu. of country, or of domains in the country (chiefly poet.)
H5116b נָוֶה dwelling, abiding
5116 naveh naw-veh'
or (feminine) navah {naw-vaw'}; from 5115; (adjectively) at
home; hence (by implication of satisfaction) lovely; also
(noun) a home, of God (temple), men (residence), flocks
(pasture), or wild animals (den):--comely, dwelling (place),
fold, habitation, pleasant place, sheepcote, stable, tarried.
see HEBREW for 05115
נָוֶה (na.veh) — pasture.
1) abode, habitation, abode of shepherds or flocks, pasture
1a) abode (of sheep)
1b) abode (of shepherds)
1c) meadow
1d) habitation
נָוֶה (na.veh) — dwelling.
adj
dwelling, abiding
HC/Aafsc — ConjunctionHC/Aafsc
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 בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
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
HVpi3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
HNcmsa — Noun common · masculine singular absoluteHNcmsa