Psalms 78:31 — Word Study
WLCוְאַ֤ף אֱלֹהִ֨ים׀ עָ֘לָ֤ה בָהֶ֗ם וַֽ֭יַּהֲרֹג בְּמִשְׁמַנֵּיהֶ֑ם וּבַחוּרֵ֖י יִשְׂרָאֵ֣ל הִכְרִֽיעַ׃
BSAGod’sʼĕlôhîym [Elohim, the supreme divine being] angerʼaph [wrath] flaredʻâlâh■ [went up, ascended] and He put to deathhârag▸ [slew, killed with intent] their strongestmashmân [fattest, most robust] and subduedkâraʻ■ [smote down, caused to bend] the young menbâchûwr [youths, chosen ones] of IsraelYisrâʼêl [the descendants of Jacob]
| Greek | English | Parsing |
|---|---|---|
| וְאַ֤ף | and [the] anger of | Conjunction, noun common masculine singular construct |
| אֱלֹהִ֨ים׀ | God | Noun common, masculine plural absolute |
| עָ֘לָ֤ה | it went up | Verb, Qal, perfect third person masculine singular |
| בָהֶ֗ם | in them | Preposition, suffix |
| וַֽ֭יַּהֲרֹג | and he killed | Verb, Qal, sequential imperfect third person masculine singular |
| בְּמִשְׁמַנֵּיהֶ֑ם | among vigorous ones their | Preposition, noun common masculine plural construct, suffix |
| וּבַחוּרֵ֖י | and [the] young men of | Conjunction, noun common masculine plural construct |
| יִשְׂרָאֵ֣ל | Israel | Noun proper |
| הִכְרִֽיעַ׃ | he made bow down | Verb, Hiphil, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God’s anger flared against them, and He put to death their strongest and subdued the young men of Israel. |
| KJV | The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel. |
| ASV | When the anger of God went up against them, And slew of the fattest of them, And smote down the young men of Israel. |
| YLT | And the anger of God hath gone up against them, And He slayeth among their fat ones, And youths of Israel He caused to bend. |
| WEB | when the anger of God went up against them, killed some of their strongest, and struck down the young men of Israel. |
| BBE | The wrath of God came on them, and put to death the fattest of them, and put an end to the young men of Israel. |
Where they part company is הִכְרִֽיעַ — see How Translations Differ.
The sentence has a main clause followed by two actions taken by God, emphasizing the severity of His judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָלָה
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 78:31
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 Judgment on Israelgenerated
Psalm 78:31 reflects on God's anger towards Israel due to their persistent disobedience. The psalmist recounts how, despite God's blessings, the people continued to sin. This verse serves as a stark reminder of the consequences of turning away from God, illustrating the severity of divine judgment in response to rebellion.
Cross References
The Key Word — אֱלֹהִ֨ים, 'E.lo.Himgenerated
The word אֱלֹהִים (elohiym) is a plural noun that primarily means 'God' or 'gods.' It emphasizes the supreme deity in the Old Testament and reflects divine authority and majesty. In this context, it underscores the power of God as the one who executes judgment.
This usage highlights God's role not just as a creator but as a judge who responds to the actions of His people. The psalmist invokes this term to remind the audience of the seriousness of God's anger and the reality of His judgment against Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses God’s anger and put to death to convey the original Hebrew meaning clearly.
Sentence Structuregenerated
The main verb עָלָה (it went up) governs the sentence, indicating God's anger. The structure includes a sequence of actions: God's anger rises, followed by the killing of the strongest and the subjugation of the young men. This sequence of verbs emphasizes the progression of God's judgment.
The sentence is structured to highlight the cause (God's anger) and the effect (the death and subjugation), illustrating the consequences of Israel's unfaithfulness in a clear and impactful manner.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as θεοῦ (Theou), which also means 'God.' This choice maintains the emphasis on divine authority and judgment, consistent with the Hebrew text.
The Greek word ἀπέκτεινεν is used for וַֽ֭יַּהֲרֹג, indicating a direct and forceful action. This translation underscores the severity of God's response to Israel's disobedience.
In plain words — the whole versegenerated
Psalm 78:31 describes how God became angry with Israel and responded by killing their strongest individuals and subduing the young men. This reflects God's judgment on the people for their unfaithfulness.
Frequently Asked Questionsgenerated
It signifies a strong emotional response from God due to Israel's disobedience, indicating that their actions provoked a serious consequence.
This reflects the severity of God's judgment against those who were supposed to lead and protect Israel, showing that no one is exempt from divine judgment.
To subdue means to bring them under control or to defeat them, indicating a loss of strength and independence for Israel's youth.
This verse serves as an example of God's judgment throughout Israel's history, emphasizing the consequences of their repeated unfaithfulness and rebellion against Him.
Reflection Questionsgenerated
- In what ways have I seen God's anger manifest in my life or community due to disobedience?
- How can I ensure that I remain faithful and obedient to God's commands?
- What lessons can I learn from Israel's history that apply to my own spiritual journey?
- How does understanding God's judgment help me appreciate His mercy and grace?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine, reference this verse to discuss God's judgment on unbelievers and the consequences of rebellion against Him.
But as to unbelievers, being a crooked and embittering generation, as it were, while the morsel was yet in their mouths, "the anger of God went up upon them,Early Church Fathers on Psalms 78 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 78:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wrath of God came upon them,.... Either by causing fire to come down from heaven, or by suffering them to be surfeited by excessive eating, or by sending a plague among them; see Numbers 11:33,
Read John Gill on Psalms 78 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMarvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.
Read Robert Jamieson on Psalms 78 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fattest of them; the most healthy and strong, who probably were most desirous of this food, and fed most eagerly upon it, and grew fatter by it, and least suspected their own danger.
Read Matthew Poole on Psalms 78 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 78:31 The wrath of God came upon them, and slew the fattest of them, and smote down the chosen [men] of Israel.Ver. 31. The wrath of God came upon them] Heb. ascended, as a flame, which the bigger it groweth the higher it getteth. And slew the fattest of them] Those that had glutted and stuffed themselves like a woolpack, being nitida et bene curata cute pingues, fat and fair-liking. And smote down the chosen men of Israel] Or, The young men, who by a hasty testament bequeathed that new name, Kibroth-hattaavah, that is, the graves of lust, to the place they lay buried In.
Read John Trapp on Psalms 78 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Slew the fattest.—This may mean either the strongest or the noblest.
Read Charles John Ellicott on Psalms 78 →CambridgeThe Cambridge Bible for Schools and Colleges31. When the anger of God went up against them, And slew of the lustiest of them, And laid low the young men of Israel. Even before they had been surfeited with the quails—an allusion to Numbers 11:20—the judgement fell upon them (Numbers 11:33), and the plague broke out. God punishes men by answering their prayers, a truth which even heathen moralists recognised.
Read Cambridge on Psalms 78 →Albert Barnes1798–1870Barnes' Notes on the BibleThe wrath of God came upon them - See Numbers 11:33. And slew the fattest of them - literally, “slew among their fat ones.” That is, The most vigorous among them were cut down; the people most
Read Albert Barnes on Psalms 78 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. The wrath of God—It does not appear that the plague and mortality which broke out were wholly a natural result of their intemperance, but a direct judgment of God, which made their feasting a loathsomeness and terror.
Read Daniel Denison Whedon on Psalms 78 →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
God’s anger flared against them, and He put to death their strongest and subdued the young men of Israel.
when the anger of God went up against them, killed some of their strongest, and struck down the young men of Israel.
God’s anger flared against them, and He put to death their strongest and subdued the young men of Israel.
when the anger of God flared up against them. He killed some of the strongest of them; he brought the young men of Israel to their knees.
Tyndale line
The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel.
When the anger of God went up against them, And slew of the fattest of them, And smote down the young men of Israel.
When the anger of God went up against them, and slew of the fattest of them, and smote down the young men of Israel.
The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel.
When the wrath of God came euen vpon them, and slew the strongest of them, and smote downe the chosen men in Israel.
Strictly literal
When the anger of God went up against them; and he slew the fattest of them, and smote down the chosen men of Israel.
And the anger of God hath gone up against them, And He slayeth among their fat ones, And youths of Israel He caused to bend.
And the anger of God has gone up against them, || And He slays among their fat ones, || And He caused youths of Israel to bend.
When the wrath of God ascended against them, and he slew some of the fattest of them, and the young men of Israel did he strike down.
Then God's anger attacked them and killed the strongest of them. He brought down the young men of Israel.
Simplified
God became angry with them and he killed their strongest men, striking them down in the prime of life.
The wrath of God came on them, and put to death the fattest of them, and put an end to the young men of Israel.
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 states that God's anger led to the death of their strongest and the subjugation of the young men of Israel. The Septuagint agrees with the Masoretic Text in meaning, though it presents the words in a different order and structure. The Dead Sea Scrolls fragment 4Q87 contains parts of the verse, with some words restored by an editor, and it aligns with the Masoretic Text's themes but does not provide a complete agreement on the wording.
וְאַ֤ף אֱלֹהִ֨ים׀ עָ֘לָ֤ה בָהֶ֗ם וַֽ֭יַּהֲרֹג בְּמִשְׁמַנֵּיהֶ֑ם וּבַחוּרֵ֖י יִשְׂרָאֵ֣ל הִכְרִֽיעַ׃
9 of the 9 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.
משמני׳הם [ובחורי] [ישראל] [הכריע]
4 words of the verse are on this fragment — 1 partly restored, 3 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 78:31
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 אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁמָן (shaman) refers to fat and fatness, covering meanings from literal fat to figurative uses like a rich dish or fertile land. It can denote a stout or vigorous person and includes terms for fat pieces of food. The word appears in contexts such as Nehemiah 8:10.
[שָׁמָן] n.[m.] fat, fertile, place
base
[מִשְׁמָן] n.[m.] fatness
base
[מַשְׁמָן] n.[m.] fat piece, tid bit;—pl. Ne 8:10
ref
H4924a שָׁמָן fat, fertile, place H4924b מִשְׁמָן fatness H4924c מַשְׁמָן fat piece, tid bit
4924 mashman mash-mawn'
from 8080; fat, i.e. (literally and abstractly) fatness; but
usually (figuratively and concretely) a rich dish, a fertile
field, a robust man:--fat (one, -ness, -test, -test place).
see HEBREW for 08080
שָׁמָן (she.man) — fat.
fatness, fat, fertile place
מִשְׁמָן (mish.man) — fatness.
1a) stout, vigorous
1b) fertile spots or places
מַשְׁמָן (mash.man) — fat piece.
fat, fat piece, richly prepared food
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
בָּחוּר (bachuwr) refers to a young man or youth, often implying someone who has been selected or chosen. The term appears in contexts that highlight youthfulness, and it is derived from a root meaning 'to select.' It is notably referenced in Isaiah 62:5.
בָּחוּר n.m. young man Is 62:5 7 t.
base
H970 בָּחוּר young man
970 bachuwr baw-khoor'
or bachur {baw-khoor'}; participle passive of 977; properly,
selected, i.e. a youth (often collective):--(choice) young
(man), chosen, X hole.
see HEBREW for 0977
בָּחוּר (ba.chur) — youth.
youth, young man
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
כָּרַע (kara`) means to bow down or bend the knee. It encompasses actions like kneeling in reverence, crouching, or sinking down, and can also imply causing someone or something to bow. The term appears in various contexts, including expressions of grief and submission.
כָּרַע bow down
Qal
bow
bow down, of the crouching lion
bow down over (in order to lie with) a woman
bow down, of a woman in childbirth
Hiph.
cause to bow in grief
cause to bow down in death
base
H3766 כָּרַע bow down
3766 kara` kaw-rah'
a primitive root; to bend the knee; by implication, to sink,
to prostrate:--bow (down, self), bring down (low), cast down,
couch, fall, feeble, kneeling, sink, smite (stoop) down,
subdue, X very.
כָּרַע (ka.ra) — to bow.
1) to bend, kneel, bow, bow down, sink down to one's knees, kneel down to rest (of animals), kneel in reverence
1a) (Qal)
1a1) to bow
1a2) to bow down, crouch
1a3) to bow down over
1a4) to tilt, lean
1b) (Hiphil) to cause to bow
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms