Zechariah 14:1 — Word Study
WLCהִנֵּ֥ה יֽוֹם־ בָּ֖א לַֽיהוָ֑ה וְחֻלַּ֥ק שְׁלָלֵ֖ךְ בְּקִרְבֵּֽךְ׃
BSABeholdhinnêh [look, see] ◂a dayyôwm [a period of time, a season] of the LORDYᵉhôvâh [Yehovah, the covenant God] is comingbôwʼ [approaching, drawing near] when your plundershâlâl [spoils of war, booty] will be dividedchâlaq [shared, distributed] in your presenceqereb [in the midst of you, before your eyes]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֥ה | there! | Particle |
| יֽוֹם־ | a day | Noun common, masculine singular absolute |
| בָּ֖א | [is] coming | Verb, Qal, participle (active) masculine singular |
| לַֽיהוָ֑ה | of Yahweh | Preposition, noun proper |
| וְחֻלַּ֥ק | and it will be divided | Verb, Pual, sequential perfect third person masculine singular |
| שְׁלָלֵ֖ךְ | plunder your | Noun common masculine singular construct, suffix |
| בְּקִרְבֵּֽךְ׃ | in midst your | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, a day of the LORD is coming when your plunder will be divided in your presence. |
| KJV | Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee. |
| ASV | Behold, a day of Jehovah cometh, when thy spoil shall be divided in the midst of thee. |
| YLT | Lo, a day hath come to Jehovah, And divided hath been thy spoil in thy midst. |
| WEB | Behold, a day of Yahweh comes, when your plunder will be divided within you. |
| BBE | See, a day of the Lord is coming when they will make division of your goods taken by force before your eyes. |
There are no significant differences in how the translations render this verse.
The sentence has one main clause and two subordinate clauses, indicating the main action and the conditions surrounding it.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹם
verbבּוֹא
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 — Zechariah 14:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Prophecy of Judgment and Restorationgenerated
Zechariah 14:1 speaks of a coming day of the LORD, a time when divine intervention will lead to the division of plunder among the people. This prophecy sets the stage for the gathering of nations against Jerusalem, highlighting both judgment and the eventual restoration of God’s people. The subsequent verses (2-4) elaborate on the consequences of this day, including the capture of the city and the LORD's decisive action in battle.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:12 | For the Day of the LORD of Hosts will come against all the proud and lofty, against all that is exalted— it will be humbled— |
| 2 | Isaiah 13:6–9 | Wail, for the Day of the LORD is near; it will come as destruction from the Almighty. |
| 3 | Joel 2:31 | The sun will be turned to darkness and the moon to blood before the coming of the great and awesome Day of the LORD. |
| 4 | Joel 3:14 | Multitudes, multitudes in the valley of decision! For the Day of the LORD is near in the valley of decision. |
| 5 | Malachi 4:5 | Behold, I will send you Elijah the prophet before the coming of the great and awesome Day of the LORD. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יֽוֹם־, yom-generated
The word יוֹם (yom) is a masculine singular noun meaning 'day', which can refer to a literal day or a broader period of time. Its usage in this context points to a significant event marked by divine action, often associated with judgment or intervention.
In Hebrew, יוֹם can denote various time frames, from a single day to an extended season, emphasizing the importance of the forthcoming day of the LORD. The context here suggests a pivotal moment in Israel's history, underscoring the urgency of the prophecy.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core meaning of this verse, rendering it similarly with slight variations in phrasing.
Sentence Structuregenerated
The main verb of the verse is בָּ֖א (ba'), meaning 'is coming', which governs the structure of the sentence. The subject is יֽוֹם־ (yom-), indicating that the focus is on the day of the LORD.
The sentence includes a prepositional phrase בְּקִרְבֵּֽךְ (be.kir.Bekh), which specifies where the plunder will be divided, emphasizing the immediacy and visibility of the event.
Septuagint Backgroundgenerated
The Septuagint translates יֽוֹם־ as ἡμέραι (hēmerai), indicating a focus on the concept of time and the significance of the day in question. This choice aligns with the Hebrew meaning while adapting it for a Greek-speaking audience.
The Greek word διαμερισθήσεται (diameristhēsetai) reflects the idea of division, similar to the Hebrew חֻלַּ֥ק, reinforcing the theme of sharing the spoils among the people.
In plain words — the whole versegenerated
Zechariah 14:1 tells us that a significant day from the LORD is approaching, when the spoils of war will be shared among the people. This verse introduces a prophecy of judgment and the gathering of nations against Jerusalem, setting the stage for divine intervention.
Frequently Asked Questionsgenerated
The day of the LORD represents a time of divine judgment and intervention, often associated with significant events in Israel's history.
The division of plunder indicates a reversal of fortunes for the people, suggesting victory and restoration after a time of conflict.
This verse sets the stage for the events that follow, including the gathering of nations against Jerusalem and the LORD's decisive action in battle.
This prophecy reminds us of God's sovereignty and the assurance that He will act on behalf of His people in times of trouble.
Reflection Questionsgenerated
- How can I recognize the 'days of the LORD' in my own life?
- What does it mean for me to witness God's provision and restoration?
- In what ways can I prepare for the coming days of challenge and divine intervention?
- How can I share the message of hope found in God's promises with others?
The early church on this verse — how the Fathers read it
The early church father Jerome references this verse to discuss the coming days of judgment and the division of spoils among the nations.
Behold, the days are coming, says the Lord, when your spoils will be divided in your midst. And I will gather all nations to Jerusalem for battle, and the city shall be taken, and the houses plundered, and the women violated.Early Church Fathers on Zechariah 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 14:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, the day of the Lord cometh,.... Or the day when the Lord will come, both in his spiritual and personal reign; for this is not to be understood of his first coming in the flesh, at which time
Read John Gill on Zechariah 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.
Read Robert Jamieson on Zechariah 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 14 The destruction of Jerusalem, ,2. The coming of Christ, the graces of his kingdom, and the restoration of Jerusalem, . The plague of Jerusalem’ s enemies, . The remnant shall turn to the Lord, . The holiness of all that belongeth to them, ,21. Behold: here are things of very great importance, and of very mysterious nature, proposed by the Lord to us, and therefore we are called upon to attend to them. The day of the Lord, the day which the Lord hath appointed for punishing the sins of his ancient people, day of his sacrifice, , of vengeance, ,2. Cometh; hasteth, or will soon overtake you, O sinful, unthankful, bloody Jews, who first despised and next murdered the Messiah! Thy…
Read Matthew Poole on Zechariah 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 14:1 Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.Ver. 1. Behold, the day of the Lord cometh] Jerusalem had her day, and knew it not, Luke 19:42 (Jerusalem was not Jerusalem, the vision of peace saw not the things that belonged to her peace); God therefore will have his day of vengeance, as she had of visitation. He hath his season, his harvest for judgment, Matthew 13:30; and when wickedness is ripe in the field he will allow it to grow no longer, lest it shed and spread, but cuts it up by a just and seasonable vengeance. These Jews were by their own confession the children of them which had killed the prophets, Acts 2:23; and, by…
Read John Trapp on Zechariah 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The day of the Lord cometh.—Better. A day cometh for the Lord—viz., on which He will signally manifest His glory. (Comp. Psalms 2:12, &c.) The second half of the verse gives with, as it were, one stroke of the pen the most vivid description of the first feature of this “day,” viz., judgment upon Jerusalem.
Read Charles John Ellicott on Zechariah 14 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XIV The commencement of this chapter relates to the destruction of Jerusalem by the Romans, and to the calamities consequent on that event. From this great Jewish tragedy the prophet immediately passes to the utter extermination of the enemies of Christianity in the latter days. God will display his power in behalf of his people in a manner so astonishing and miraculous, that even they themselves, and much more their enemies, shall be struck with terror, 4, 5. The national prosperity of the Jews shall then be permanent and unmixed, 6, 7; and these people shall be made the instruments of converting many to the faith of the Messiah, 8, 9. The great increase and prosperity of the…
Read AdamClarke on Zechariah 14 →
CambridgeThe Cambridge Bible for Schools and CollegesChap. Zechariah 14:1-7. The final Conflict and Deliverance All nations shall come against Jerusalem. The city shall be taken, with the attendant horrors of barbarous warfare, and half its population enslaved, Zechariah 14:1-2. Then Jehovah shall appear, as in olden time, to deliver His people, Zechariah 14:3. Beneath His feet, as He descends upon the Mount of Olives, the mountain shall cleave asunder, the two parts moving northward and southward, and being separated by a wide valley running east and west, Zechariah 14:4. By this valley (which shall reach across the ravine of Kedron up to the city wall) the people that remain shall flee from Jerusalem, as they fled from the earthquake in…
Read Cambridge on Zechariah 14 →
Albert Barnes1798–1870Barnes' Notes on the BibleBehold the Day of the Lord cometh - Literally, “a day cometh, the Lord’s,” in which He Himself shall be Judge, and no longer leave man to fulfill his own will, and despise God’s; in which His glory
Read Albert Barnes on Zechariah 14 →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
Behold, a day of the LORD is coming when your plunder will be divided in your presence.
Behold, a day of Yahweh comes, when your plunder will be divided within you.
Behold, a day of the LORD is coming when your plunder will be divided in your presence.
A day of the Lord is about to come when your possessions will be divided as plunder in your midst.
Tyndale line
Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.
Behold, a day of Jehovah cometh, when thy spoil shall be divided in the midst of thee.
Behold, a day of the LORD cometh, when thy spoil shall be divided in the midst of thee.
Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.
Beholde, the day of the Lord commeth, and thy spoyle shall be deuided in the middes of thee.
Strictly literal
Behold, the day cometh for Jehovah, and thy spoil shall be divided in the midst of thee.
Lo, a day hath come to Jehovah, And divided hath been thy spoil in thy midst.
Behold, a day has come to YHWH, || And your spoil has been divided in your midst.
Behold, a day is coming unto the Lord, when thy spoil shall be divided in the midst of thee.
Behold! A day for Yahweh is coming when your plunder will be divided in your midst.
From the Latin
Behold the days of the Lord shall come, and thy spoils shall be divided in the midst of thee.
Simplified
Watch out! For the day of the Lord is coming when what has been plundered from you will be divided up right in front of you.
See, a day of the Lord is coming when they will make division of your goods taken by force before your eyes.
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 wording of this verse, with a complete match in the Hebrew text. The Septuagint preserves the essential meaning while presenting it in Greek, demonstrating consistency across these ancient witnesses.
הִנֵּ֥ה יֽוֹם־ בָּ֖א לַֽיהוָ֑ה וְחֻלַּ֥ק שְׁלָלֵ֖ךְ בְּקִרְבֵּֽךְ׃
7 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.
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 Zechariah 14:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms — Noun common · masculine singular absoluteHNcmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
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
Conj | V-Pual-3ms — Verb · Pual · sequential perfect third person masculine singularHc/VPq3ms
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2fs
