1 Samuel 5:6 — Word Study
WLCוַתִּכְבַּ֧ד יַד־ יְהוָ֛ה אֶל־ הָאַשְׁדּוֹדִ֖ים וַיְשִׁמֵּ֑ם וַיַּ֤ךְ אֹתָם֙ בַּטְּחֹרִ֔ים אֶת־ אַשְׁדּ֖וֹד וְאֶת־ גְּבוּלֶֽיהָ׃
BSANow the handyâd [an open hand; strength, a side or share] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] was heavykâbad▸ [to honor, making something weighty] onʼêl the people of AshdodʼAshdôwdîy [an Ashdodite, someone from the city of Ashdod] andʼêth its vicinitygᵉbûwl [border, a boundary or region] ravaging themshâmêm▸ [destroying, devastating] and afflictingnâkâh▸ [smiting, striking] themʼêth with tumorsʻôphel [emerods, painful ulcers, specifically in the anal region, or swellings]
| Greek | English | Parsing |
|---|---|---|
| וַתִּכְבַּ֧ד | and it was heavy | Verb, Qal, sequential imperfect third person feminine singular |
| יַד־ | [the] hand of | Noun common, both singular construct |
| יְהוָ֛ה | Yahweh | Noun proper |
| אֶל־ | against | Preposition |
| הָאַשְׁדּוֹדִ֖ים | the Ashdodites | Particle, noun gentilic masculine plural absolute |
| וַיְשִׁמֵּ֑ם | and he devastated them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| וַיַּ֤ךְ | and he struck | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֹתָם֙ | the object marker them | Particle, suffix |
| בַּטְּחֹרִ֔ים | with tumors | Preposition, noun common masculine plural absolute |
| אֶת־ | the object marker | Particle |
| אַשְׁדּ֖וֹד | Ashdod | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| גְּבוּלֶֽיהָ׃ | territories its | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the hand of the LORD was heavy on the people of Ashdod and its vicinity, ravaging them and afflicting them with tumors. |
| KJV | But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, even Ashdod and the coasts thereof. |
| ASV | But the hand of Jehovah was heavy upon them of Ashdod, and he destroyed them, and smote them with tumors, even Ashdod and the borders thereof. |
| YLT | And the hand of Jehovah is heavy on the Ashdodites, and He maketh them desolate, and smiteth them with emerods, Ashdod and its borders. |
| WEB | But Yahweh’s hand was heavy on the people of Ashdod, and he destroyed them and struck them with tumors, even Ashdod and its borders. |
| BBE | But the hand of the Lord was hard on the people of Ashdod and he sent disease on them through all the country of Ashdod. |
The translations agree on the use of כָּבֵד as heavy in this verse.
The main verb is followed by prepositional and participial phrases that describe the effects of the LORD's hand.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּבֵד
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 — 1 Samuel 5:6
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 Plague on the Philistinesgenerated
1 Samuel 5:6 describes how the hand of the LORD was heavy upon the people of Ashdod and its surrounding areas, leading to severe consequences. This passage reflects the power of God in dealing with the Philistines, who had captured the Ark of the Covenant. The narrative continues to show how the people of Ashdod reacted to the afflictions they faced, illustrating the impact of divine judgment on those who oppose God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 5:7–11 | And when the men of Ashdod saw what was happening, they said, “The ark of the God of Israel must not stay here with us, because His hand is heavy upon us and upon our god Dagon.” |
| 2 | Exodus 9:3 | then the hand of the LORD will bring a severe plague on your livestock in the field—on your horses, donkeys, camels, herds, and flocks. |
| 3 | Psalm 32:4 | For day and night Your hand was heavy upon me; my strength was drained as in the summer heat. Selah |
| 4 | Acts 13:11 | Now look, the hand of the Lord is against you, and for a time you will be blind and unable to see the light of the sun.” Immediately mist and darkness came over him, and he groped about, seeking someone to lead him by the hand. |
| 5 | 1 Samuel 5:9–11 | But after they had moved the ark to Gath, the LORD’s hand was also against that city, throwing it into great confusion and afflicting the men of the city, both young and old, with an outbreak of tumors. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — כָּבֵד, va.tikh.Badgenerated
The verb כָּבֵד (kabad) means to be heavy or weighty. It can imply both a positive sense of honor and a negative sense of burden. In this context, it indicates the overwhelming nature of God's hand upon the people, signifying judgment and affliction.
The parsing as a sequential imperfect third person feminine singular suggests an ongoing action, emphasizing that the weight of the LORD's hand was continually felt by the people of Ashdod.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses heavy for כָּבֵד, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb governing the verse is תִּכְבַּ֧ד (tikhbad), was heavy, which sets the tone for the entire sentence. It is followed by a noun phrase describing the subject, the hand of the LORD, and a series of clauses detailing the actions taken against the Ashdodites.
The structure emphasizes the consequences of divine action, with the subject first and the verbs indicating the effects on the people, showing a clear cause and effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates כָּבֵד as ἐβαρύνθη (ebarunthē), which also means 'was made heavy'. This choice reflects the same sense of weightiness but may carry a slightly different nuance in Greek, emphasizing the divine imposition of burden.
The use of ἐβαρύνθη suggests a direct action by God, reinforcing the idea of divine intervention in the affairs of the Philistines.
In plain words — the whole versegenerated
1 Samuel 5:6 tells us that the hand of the LORD was heavy on the people of Ashdod and the areas around it, causing great destruction and suffering. This verse shows how God's power affected the Philistines, leading them to realize the severity of their situation.
Frequently Asked Questionsgenerated
It signifies that God's judgment and power were actively affecting the people of Ashdod, leading to their suffering.
The tumors were a physical manifestation of God's judgment against them for capturing the Ark of the Covenant.
It shows that God's hand can bring both honor and judgment, and in this case, it brought severe consequences for opposing Him.
Their response to the affliction highlights the importance of recognizing divine authority and the consequences of disregarding it.
Reflection Questionsgenerated
- How do I see God's hand at work in my life today?
- What burdens do I carry that may be a result of my choices?
- In what ways can I honor God in my actions and decisions?
- How can I respond to challenges in my life with faith, rather than fear?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the significance of God's hand in this passage, discussing its implications for the Philistines and their worship of Dagon.
5. The hand of the Lord is the power of divine might. And because in the Azotians the beginnings of paganism are signified,Early Church Fathers on 1 Samuel 5 →
But the hand of the Lord was heavy upon the Ashdodites, etc. Those who, having taken up the ark of God, grieve for Dagon's destruction and set up his ruin, are struck in their hind parts, and their land is ravaged by mice.Early Church Fathers on 1 Samuel 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 5:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the hand of the Lord was heavy on them of Ashdod,.... Not only on their idol, but on themselves; it had crushed him to pieces, and now it fell heavy on them to their destruction: and he destroyed
Read John Gill on 1 Samuel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, even Ashdod and the coasts thereof. The hand of the Lord was heavy upon them of Ashdod.
Read Robert Jamieson on 1 Samuel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe hand of the Lord was heavy upon them of Ashdod, for their incorrigibleness by the foregoing documents. He destroyed them; partly by wasting their land, ; and partly by killing many of their persons, as is sufficiently implied here, . Emerods; a disease mentioned only here and ; it was in the hinder parts. It is needless to inquire into the nature of it. It may suffice to know that it was a very sore disease, and not only very vexatious and tormenting, but also pernicious and mortal.
Read Matthew Poole on 1 Samuel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 5:6 But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, [even] Ashdod and the coasts thereof.Ver. 6. But the hand of the Lord was heavy upon them of Ashdod.] For he will not always serve men for a sinning stock, though he oft bear long with them. Patientia laesa sit furor. These men hardened their hearts; God therefore hardeneth his hand, and hasteneth their destruction. And he destroyed them.] With mice, say some, from 1 Samuel 6:4; with some other mortal disease, say others, besides that next mentioned; but that might give them their passport, and set them going. And smote them with emerods.] In podicibus, so Vatablus…
Read John Trapp on 1 Samuel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) But the hand of the Lord was heavy upon them of Ashdod.—A painful and distressing sickness, in the form, perhaps, of tumours—(the word emerods should be spelt hemorrhoids)—broke out among the inhabitants of the Philistine city in which was situated the idol temple, where was placed the Ark of the Covenant. The LXX. has an addition to the Hebrew text here which speaks of a terrible land plague which, apparently from subsequent notices, visited Philistia in addition to the bodily sufferings here spoken of. The Greek Version adds to 1 Samuel 5:6 these words: “and mice were produced in the land, and there arose a great and deadly confusion in the city.” In 1 Samuel 6:4, &c, among the…
Read Charles John Ellicott on 1 Samuel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Smote them with emerods] The word עפלים apholim, from עפל aphal, to be elevated, probably means the disease called the bleeding piles, which appears to have been accompanied with dysentery, bloody flux, and ulcerated anus. The Vulgate says, Et percussit in secretiori parte natium; "And he smote them in the more secret parts of their posteriors." To this the psalmist is supposed to refer, Psalms 78:66, He smote all his enemies in the HINDER PARTS; he put them to a perpetual reproach. Some copies of the Septuagint have εξεζεσεναυτοιςειςταςναυς, "he inflamed them in their ships:" other copies have ειςταςἑδρας, "in their posteriors." The Syriac is the same. The Arabic enlarges: "He…
Read AdamClarke on 1 Samuel 5 →CambridgeThe Cambridge Bible for Schools and Colleges6. But the hand of the Lord] Rather, And. “The hand of the Lord” = the putting forth of His might. Chastisement now overtook the people as well as the god. he destroyed them, and smote them with emerods] A double calamity fell upon them (1) Their land was ravaged by a plague of mice. The present Heb. text leaves this to be inferred from ch. 1 Samuel 6:5, but the Sept. inserts here “And mice sprang up in the midst of their land, and there was a very deadly destruction in the city.” This may be merely an inference from 1 Samuel 5:11 and 1 Samuel 6:5, but the numerous divergences of the Sept. from the existing Heb. text in chaps, 5 and 6 (making full allowance for obvious glosses and errors of…
Read Cambridge on 1 Samuel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleEmerods - A corruption of “hemorrhoids.” It is mentioned Deuteronomy 28:27 among the diseases with which God threatened to punish the Israelites for disobedience.
Read Albert Barnes on 1 Samuel 5 →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
Now the hand of the LORD was heavy on the people of Ashdod and its vicinity, ravaging them and afflicting them with tumors.
But Yahweh’s hand was heavy on the people of Ashdod, and he destroyed them and struck them with tumors, even Ashdod and its borders.
Now the hand of the LORD was heavy on the people of Ashdod and its vicinity, ravaging them and afflicting them with tumors.
The Lord attacked the residents of Ashdod severely, bringing devastation on them. He struck the people of both Ashdod and the surrounding area with sores.
Tyndale line
But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, even Ashdod and the coasts thereof.
But the hand of Jehovah was heavy upon them of Ashdod, and he destroyed them, and smote them with tumors, even Ashdod and the borders thereof.
But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with tumours, even Ashdod and the borders thereof.
But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, even Ashdod, and its borders.
But the hand of the Lord was heauie vpon them of Ashdod, and destroyed them, and smote them with the emerods, both Ashdod, and the coastes thereof.
Strictly literal
And the hand of Jehovah was heavy upon them of Ashdod, and he laid them waste, and smote them with hemorrhoids, — Ashdod and its borders.
And the hand of Jehovah is heavy on the Ashdodites, and He maketh them desolate, and smiteth them with emerods, Ashdod and its borders.
And the hand of YHWH is heavy on the Ashdodites, and He makes them desolate, and strikes them with lumps, Ashdod and its borders.
And the hand of the Lord became heavy upon the people of Ashdod, and he destroyed them, and smote them with hemorrhoids, even Ashdod and its territory.
Yahweh's hand was heavy upon the people of Ashdod. He destroyed them and afflicted them with tumors, both Ashdod and its territories.
From the Latin
And the hand of the Lord was heavy upon the Azotians, and he destroyed them, and afflicted Azotus and the coasts thereof with emerods. And in the villages and fields in the midst of that country, there came forth a multitude of mice, and there was the confusion of a great mortality in the city.
Simplified
The Lord punished the people of Ashdod and its surrounding area, devastating them and plaguing them with swellings.
But the hand of the Lord was hard on the people of Ashdod and he sent disease on them through all the country of Ashdod.
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 largely agree in their wording for 1 Samuel 5:6. However, the Septuagint's word order and specific articles differ, reflecting a translation choice rather than a variant reading.
וַתִּכְבַּ֧ד יַד־ יְהוָ֛ה אֶל־ הָאַשְׁדּוֹדִ֖ים וַיְשִׁמֵּ֑ם וַיַּ֤ךְ אֹתָם֙ בַּטְּחֹרִ֔ים אֶת־ אַשְׁדּ֖וֹד וְאֶת־ גְּבוּלֶֽיהָ׃
10 of the 13 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 1 Samuel 5:6
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 כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs — Noun common · both singular constructHNcbsc
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…
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)
N-proper — Noun properHNpt
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
אַשְׁדּוֹדִי (ashdowdiy) refers to an inhabitant of Ashdod, a city in ancient Israel. It is derived from the root word for Ashdod itself, אַשְׁדּוֹד (ashdod). The term is used collectively to describe the people from this location.
אַשְׁדּוֹדִי adj.gent. Ashdodite
base
H796 אַשְׁדּוֹדִי
796 'Ashdowdiy ash-do-dee'
patrial from 795; an Ashdodite (often collectively) or
inhabitant of Asdod:--Ashdodites, of Ashdod.
see HEBREW for 0795
אַשְׁדּוֹדִי (ash.do.di) — Ashdod.
Ashdodite = "I will spoil"
an inhabitant of Ashdod
Another spelling of ash.dod (אַשְׁדּוֹד "Ashdod" H0795)
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
the inhabitants of Ashdod, (Nehemiah 4:7) called Ashdothites in (Joshua 13:3)
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
טְחוֹר (tchor) refers to tumors, specifically those resulting from dysentery, such as hemorrhoids or piles. It is derived from a root meaning to burn, indicating inflammation. The term appears only in the plural form in the Old Testament.
[טְחוֹר] n.m. only pl. tumours, result of dysentery
base
H2914 [טְהוֹר] only pl. tumours, result of dysentery
2914 tchor tekh-ore'
from an unused root meaning to burn; a boil or ulcer (from
the inflammation), especially a tumor in the anus or pudenda
(the piles):--emerod.
טְחֹר (te.chor) — tumor.
tumours, haemorrhoids, piles
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — ParticleHTo
אַשְׁדּוֹד (Ashdod) refers to a major Philistine city located on the Mediterranean Sea, west of Jerusalem. The name is derived from a root meaning 'ravager' or 'powerful.' It appears in various contexts in the Old Testament, highlighting its significance in ancient Palestine.
אַשְׁדּוֹד n.pr.loc. Ashdod
base
H795 אַשְׁדּוֹד Ashdod
795 'Ashdowd ash-dode'
from 7703; ravager; Ashdod, a place in Palestine:--Ahdod.
see HEBREW for 07703
אַשְׁדּוֹד (ash.dod) — Ashdod.
§ Ashdod = "powerful"
a major Philistine city on the Mediterranean Sea west from Jerusalem, modern Esdud
HNpl — Noun properHNpl
ash'-dod ('ashdodh; Azotos; modern Esdud): One of the five chief cities of the Philistines. The name means stronghold or fortress, and its strength may be inferred by the fact that Psammetik I, of Egypt, besieged it for many years (Herodotus says 29). Some of the Anakim were found there in the days of Joshua (Jos 11:22), and the inhabitants were too strong for the Israelites at that time. It was among the towns assigned to Judah, but was not occupied by her (Jos 13:3; 15:46,47). It was still independent in the days of Samuel, when, after the defeat of the Israelites, the ark was taken to the house of Dagon in Ashdod (1Sa 5:1,2). We have no account of its being occupied even by David, although he defeated the Philistines many…
Ashdod
Stronghold, a Philistine city (Josh. 15:47), about midway between Gaza and Joppa, and 3 miles from the Mediterranean. It was one of the chief seats of the worship of Dagon (1 Sam. 5:5). It belonged to the tribe of Judah (Josh. 15:47), but it never came into their actual possession. It was an important city, as it stood on the highroad from Egypt to Palestine, and hence was strongly fortified (2 Chr. 26:6; Isa. 20:1). Uzziah took it, but fifty years after his death it was taken by the Assyrians (B.C. 758). According to Sargon’s record, it was captured by him in B.C. 711. The only reference to it in the New…
One of the five chief cities of the Philistines, assigned to the tribe of Judah, but never conquered by them, Jos 13:3; 15:47; 1Sa 5:1; 6:17; Ne 4:7. Here stood the temple of Dagon; and hither the ark was first brought, after the fatal battle at Ebenezer, 1Sa 5:1. It was called by the Greeks Azotus. And belonged to Judea in the time of Christ. Here Philip preached the gospel, Ac 8:40. At the present day, it is a miserable village, still called Esdud.
effusion; inclination; theft
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs