2 Kings 23:14 — Word Study
WLCוְשִׁבַּר֙ אֶת־ הַמַּצֵּב֔וֹת וַיִּכְרֹ֖ת אֶת־ הָאֲשֵׁרִ֑ים וַיְמַלֵּ֥א אֶת־ מְקוֹמָ֖ם עַצְמ֥וֹת אָדָֽם׃
BSAHe smashed the sacred pillarsmatstsêbâh [broke in pieces, shattered, memorials, monuments] to piecesshâbar■ cut downkârath▸ [destroyed, chopped down] the Asherah polesʼăshêrâh [idols, images of the goddess Asherah] and coveredmâlêʼ▸ [filled, overlaid] the sitesmâqôwm [places, locations] with humanʼâdâm bonesʻetsem [remains, skeletons]
| Greek | English | Parsing |
|---|---|---|
| וְשִׁבַּר֙ | and he broke | Verb, Piel, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַמַּצֵּב֔וֹת | the sacred pillars | Particle, noun common feminine plural absolute |
| וַיִּכְרֹ֖ת | and he cut down | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הָאֲשֵׁרִ֑ים | the Asherah poles | Particle, noun |
| וַיְמַלֵּ֥א | and he filled | Verb, Piel, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מְקוֹמָ֖ם | place their | Noun common masculine singular construct, suffix |
| עַצְמ֥וֹת | bones of | Noun common, feminine plural construct |
| אָדָֽם׃ | humankind | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He smashed the sacred pillars to pieces, cut down the Asherah poles, and covered the sites with human bones. |
| KJV | And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men. |
| ASV | And he brake in pieces the pillars, and cut down the Asherim, and filled their places with the bones of men. |
| YLT | And he hath broken in pieces the standing-pillars, and cutteth down the shrines, and filleth their place with bones of men; |
| WEB | He broke in pieces the pillars, cut down the Asherah poles, and filled their places with men’s bones. |
| BBE | The stone pillars were broken to bits and the wood pillars cut down, and the places where they had been were made full of the bones of the dead. |
Where they part company is in the choice of verbs for Josiah's actions — see How Translations Differ.
The verse consists of three main actions, each clearly delineated, showing the thoroughness of Josiah's reforms.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַר
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 — 2 Kings 23:14
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 Reforms of King Josiahgenerated
2 Kings 23:14 describes King Josiah's actions in purging Judah of idolatry. He smashed sacred pillars, cut down Asherah poles, and desecrated sites associated with idol worship by covering them with human bones. This was part of his broader reforms to restore proper worship of Yahweh and eliminate pagan practices, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:24 | You must not bow down to their gods or serve them or follow their practices. Instead, you are to demolish them and smash their sacred stones to pieces. |
| 2 | Numbers 33:52 | you must drive out before you all the inhabitants of the land, destroy all their carved images and cast idols, and demolish all their high places. |
| 3 | Deuteronomy 7:5–25 | Instead, this is what you are to do to them: tear down their altars, smash their sacred pillars, cut down their Asherah poles, and burn their idols in the fire. |
| 4 | 2 Chronicles 34:3–4 | In the eighth year of his reign, while he was still young, Josiah began to seek the God of his father David, and in the twelfth year he began to cleanse Judah and Jerusalem of the high places, the Asherah poles, the carved idols, and the cast images. |
| 5 | Micah 1:7 | All her carved images will be smashed to pieces; all her wages will be burned in the fire, and I will destroy all her idols. Since she collected the wages of a prostitute, they will be used again on a prostitute. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שִׁבַּר, shiBargenerated
The verb שִׁבַּר (shabar) means to break or shatter, often with violent connotations. It is a Piel form, indicating an active and intensive action performed by the subject. This word emphasizes the thoroughness of Josiah's destruction of idol worship artifacts.
In this context, שִׁבַּר conveys not just physical destruction but also a symbolic act of rejecting false worship. The choice of this verb underscores the seriousness of Josiah's reforms and his commitment to restoring true worship in Judah.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse is built around three finite verbs: שִׁבַּר (he smashed), יִּכְרֹת (he cut down), and יְמַלֵּא (he filled). Each verb introduces a new action taken by Josiah, clearly delineating his comprehensive approach to eradicating idolatry.
The order of the verbs emphasizes the sequence of actions, with the first verb שִׁבַּר setting the tone for a decisive break from past practices, followed by the cutting down of Asherah poles and the filling of sites with bones, illustrating a complete overhaul of worship practices.
Septuagint Backgroundgenerated
The Septuagint translates שִׁבַּר as συνέτριψεν (suneripsen), meaning 'he crushed' or 'smashed.' This choice aligns with the violent connotation of the Hebrew term and emphasizes the thoroughness of Josiah's actions.
The LXX maintains a similar structure to the Hebrew, reflecting the seriousness of the reforms while using Greek terminology that resonates with its audience.
In plain words — the whole versegenerated
2 Kings 23:14 tells us that King Josiah took strong actions against idol worship in Judah. He smashed the sacred pillars, cut down the Asherah poles, and covered the places with human bones. This was part of his effort to restore proper worship of God and eliminate pagan practices.
Frequently Asked Questionsgenerated
It signifies a complete rejection of idol worship and a commitment to restoring worship of Yahweh.
This act was a way to defile the sites of idol worship, emphasizing their complete destruction and the seriousness of his reforms.
Asherah poles were objects associated with the worship of the Canaanite goddess Asherah, often represented by trees or wooden images.
This verse highlights Josiah's decisive actions to eliminate idolatry and restore the worship of Yahweh in Judah, which is a central theme of his reign.
Reflection Questionsgenerated
- What are some modern practices that might be seen as similar to the idol worship Josiah opposed?
- How can we identify and remove distractions from our worship of God in today's context?
- In what ways can we be more committed to our faith, similar to Josiah's reforms?
- What does this passage teach us about the seriousness of idolatry in our lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 23:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he brake in pieces the images,.... Of Ashtoreth, Chemosh, and Milcom, in the above high places; which as these high places had been rebuilt by Manasseh or Amon, so new images of these deities
Read John Gill on 2 Kings 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he brake in pieces the images, and cut down the groves, and filled their places with the bones of men. Filled their places with the bones of men.
Read Robert Jamieson on 2 Kings 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. of the idolatrous priests, which he caused to be taken out of their graves, .
Read Matthew Poole on 2 Kings 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 23:14 And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men.Ver. 14. And he brake in pieces the images.] He made no spare of any of those idols and monuments of idolatry, though there wanted not some about him, doubtless, that could have wished it otherwise, and moved him to spare those goodly horses and chariots of the sun, &c. But he was resolved to make a hand with them all. We may give peace to buy truth, but we may not give truth to buy peace.
Read John Trapp on 2 Kings 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) The images . . . the groves.—The pillars . . . the ashηrahs. These pillars and sacred trees may have been set up at the high places mentioned in the last verse; but the Hebrew construction does not prove this, for comp. 2 Kings 23:10. The reference is probably general. Their places.—Their place or station; a technical term for the position of an idol (the Heb. mβqτm, equivalent to Sabζan maqβmum. and Arabic muqβm, which is still the common designation of holy sites in Palestine.
Read Charles John Ellicott on 2 Kings 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Filled their places with the bones of men.] This was allowed to be the utmost defilement to which any thing could be exposed.
Read AdamClarke on 2 Kings 23 →CambridgeThe Cambridge Bible for Schools and Colleges14. he brake in pieces the images [R.V. pillars], and cut down the groves] R.V. the Asherim. From such passages as this we may conclude that the images of Asherah were generally of wood. bones of men] To the mind of a Jew, trained by the Law to consider the touch of a dead body to be defilement (Numbers 5:2) a place defiled in this manner could never again be used for any religious purpose, and we may feel sure that the people would not have shaken off this feeling though they had begun to worship idols.
Read Cambridge on 2 Kings 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Filled their places with the bones of men — Turned them into burial grounds, so as utterly to defile them, and prevent their ever being used again for idolatrous purposes.
Read Daniel Denison Whedon on 2 Kings 23 →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
He smashed the sacred pillars to pieces, cut down the Asherah poles, and covered the sites with human bones.
He broke in pieces the pillars, cut down the Asherah poles, and filled their places with men’s bones.
He smashed the sacred pillars to pieces, cut down the Asherah poles, and covered the sites with human bones.
He smashed the sacred pillars to bits, cut down the Asherah pole, and filled those shrines with human bones.
Tyndale line
And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men.
And he brake in pieces the pillars, and cut down the Asherim, and filled their places with the bones of men.
And he brake in pieces the pillars, and cut down the Asherim, and filled their places with the bones of men.
And he broke in pieces the images, and cut down the groves, and filled their places with the bones of men.
And he brake the images in pieces, and cut downe the groues and filled their places with the bones of men.
Strictly literal
And he broke in pieces the columns, and cut down the Asherahs, and filled their place with the bones of men.
And he hath broken in pieces the standing-pillars, and cutteth down the shrines, and filleth their place with bones of men;
And he has broken the standing-pillars in pieces, and cuts down the Asherim, and fills their place with bones of men;
And he broke in pieces the standing images, and cut down the Asherah-groves, and filled their places with the bones of men.
He broke the stone pillars into pieces and cut down the Asherah poles and he filled those places with the bones of human beings.
From the Latin
And he broke in pieces the statues, and cut down the groves: and he filled their places with the bones of dead men.
Simplified
He smashed the sacred stone pillars to pieces, chopped down the Asherah poles, and covered the places with human bones.
The stone pillars were broken to bits and the wood pillars cut down, and the places where they had been were made full of the bones of the dead.
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 show significant agreement in this verse, with 8 of the 11 words matched. The Septuagint's wording reflects a similar meaning but is structured differently, emphasizing the actions of Josiah.
וְשִׁבַּר֙ אֶת־ הַמַּצֵּב֔וֹת וַיִּכְרֹ֖ת אֶת־ הָאֲשֵׁרִ֑ים וַיְמַלֵּ֥א אֶת־ מְקוֹמָ֖ם עַצְמ֥וֹת אָדָֽם׃
8 of the 11 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 2 Kings 23:14
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.
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Conj | V-Piel-Perf-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
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)
HTo — ParticleHTo
מַצֵּבָה (maṣṣēbā) refers to a pillar or a memorial stone, often associated with altars. It can also denote a stump or a standing image, potentially an idol. The word is derived from a participle form indicating something that is stationed or set up.
מַצֵּבָה, מַצֶּ֫בֶת n.f. pillar, maṣṣēbā, stump
base
H4676 מַצֵּבָה, מַצֶּ֫בֶת pillar, maṣṣēbā, stump
4676 matstsebah mats-tsay-baw'
feminine (causatively) participle of 5324; something
stationed, i.e. a column or (memorial stone); by analogy, an
idol:--garrison, (standing) image, pillar.
see HEBREW for 05324
מַצֵּבָה (mats.tse.vah) — pillar.
1) pillar, mastaba, stump
1a) pillar
1a1) as monument, personal memorial
1a2) with an altar
1b)(Hoph) stock, stump (of tree)
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
- The supports of a building
- Things raised up as memorials
- MADE OF
. Marble
. Wood
. Iron
. Brass
. Silver
- The vail and hangings of the tabernacle supported by
Ex 26:32,37; 36:36,38
- Two, placed in the temple porch
- OF MEMORIAL
. Sometimes of a single stone
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
HTo — ParticleHTo
אֲשֵׁרָה (asherah) refers to a Phoenician goddess associated with happiness and fortune, as well as to the images or groves used for idol worship. It is linked to the goddess Astarte and is often represented by sacred trees or poles near altars. The term appears in contexts related to idol worship in the Old Testament.
אֲשֵׁרָה, אֲשֵׁירָה n.pr.f. Ashera
base
H842 אֲשֵׁרָה, אֲשֵׁירָה Ashera
842 'asherah ash-ay-raw'
or masheyrah {ash-ay-raw'}; from 833; happy; Asherah (or
Astarte) a Phoenician goddess; also an image of the same:--
grove. Compare 6253.
see HEBREW for 0833
see HEBREW for 06253
אֲשֵׁרָה (a.she.rah) — Asherah.
§ Ashera(h) = "groves (for idol worship)"
a Babylonian (Astarte)-Canaanite goddess (of fortune and happiness), the supposed consort of Baal, her images
her images
sacred trees or poles set up near an altar
Art | N-proper — Particle · nounHTd/Ntmpa
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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)
HTo — ParticleHTo
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
N-fp — Noun common · feminine plural constructHNcfpc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa