2 Samuel 23:7 — Word Study
WLCוְאִישׁ֙ יִגַּ֣ע בָּהֶ֔ם יִמָּלֵ֥א בַרְזֶ֖ל וְעֵ֣ץ חֲנִ֑ית וּבָאֵ֕שׁ שָׂר֥וֹף יִשָּׂרְפ֖וּ בַּשָּֽׁבֶת׃ פ
BSAThe manʼîysh [individual, person] [who] touchesnâgaʻ▸ [reaches, strikes] must be armedmâlêʼ▸ [fenced, defended] with ironbarzel [strong metal] or with the shaftʻêts [staff, rod] of a spearchănîyth [lance, thrusting pole] The fireʼêsh [divine judgment, refining flame] ◂burns them to ashessâraph [consumes, utterly destroys, nothing, complete destruction] in [the] place [where they lie]shebeth [location, dwelling, are situated, remain]
| Greek | English | Parsing |
|---|---|---|
| וְאִישׁ֙ | and anyone | Conjunction, noun common masculine singular absolute |
| יִגַּ֣ע | [who] he will touch | Verb, Qal, imperfect third person masculine singular |
| בָּהֶ֔ם | them | Preposition, suffix |
| יִמָּלֵ֥א | he will arm himself | Verb, Niphal, imperfect third person masculine singular |
| בַרְזֶ֖ל | iron | Noun common, masculine singular absolute |
| וְעֵ֣ץ | and [the] wood of | Conjunction, noun common masculine singular construct |
| חֲנִ֑ית | a spear | Noun common, feminine singular absolute |
| וּבָאֵ֕שׁ | and with fire | Conjunction, preposition, noun common both singular absolute |
| שָׂר֥וֹף | certainly | Verb, Qal, infinitive absolute |
| יִשָּׂרְפ֖וּ | they will be burned | Verb, Niphal, imperfect third person masculine plural |
| בַּשָּֽׁבֶת׃ פ | at the dwelling | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The man who touches them must be armed with iron or with the shaft of a spear. The fire burns them to ashes in the place where they lie.” |
| KJV | But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place. |
| ASV | But the man that toucheth them Must be armed with iron and the staff of a spear: And they shall be utterly burned with fire in their place. |
| YLT | And the man who cometh against them Is filled with iron and the staff of a spear, And with fire they are utterly burnt In the cessation.' |
| WEB | The man who touches them must be armed with iron and the staff of a spear. They will be utterly burned with fire in their place.” |
| BBE | But anyone touching them has to be armed with iron and the rod of a spear; and they will be burned with fire, every one of them. |
Where they part company is בַרְזֶ֖ל — see How Translations Differ.
The main clause introduces the subject and action, followed by a conditional phrase detailing the necessary preparations and concluding with the consequences of the action.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַע
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 Samuel 23:7
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 Last Words of Davidgenerated
2 Samuel 23:7 describes the fate of those who are worthless, likening them to thorns that cannot be gathered. The verse warns that anyone who engages with them must be prepared, armed with iron or a spear, as the fire will ultimately consume them. This passage serves as a reflection on the nature of the wicked and the consequences of interacting with them, contrasting the valor of David's mighty men in the surrounding context.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 22:8–10 | Then the earth shook and quaked; the foundations of the heavens trembled; they were shaken because He burned with anger. |
| 2 | Isaiah 27:4 | I am not angry. If only thorns and briers confronted Me, I would march and trample them, I would burn them to the ground. |
| 3 | Matthew 3:10–12 | The axe lies ready at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. |
| 4 | Matthew 13:42 | And they will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. |
| 5 | Luke 19:14–27 | But his subjects hated him and sent a delegation after him to say, ‘We do not want this man to rule over us.’ |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יִגַּ֣ע, yi.Ga'generated
The verb נָגַע (naga`) means 'to touch' or 'to strike.' It conveys a physical action of reaching out, which can also imply a figurative sense of engaging with something or someone. The parsing indicates it is in the imperfect tense, suggesting an ongoing or future action.
In this verse, it emphasizes the caution required when dealing with the worthless, indicating that such engagement is fraught with danger.
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 finite verb יִגַּ֣ע governs the main clause, which describes the action of touching. The structure includes a prepositional phrase indicating what the person must be armed with, followed by a second clause detailing the consequences of engaging with the worthless.
The Hebrew word order places emphasis on the action of touching first, framing the warning about the consequences that follow.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יִגַּ֣ע is rendered as κοπιάσει, which suggests a more laborious or burdensome action than the straightforward 'touch.' This choice may imply a deeper engagement or struggle when dealing with the worthless.
The Greek translation reflects an interpretation that emphasizes the effort involved in such interactions, possibly indicating the weight of the consequences.
In plain words — the whole versegenerated
2 Samuel 23:7 warns that anyone who touches worthless people must be prepared with weapons, as they will be consumed by fire. This reflects the consequences of engaging with those who are deemed worthless.
Frequently Asked Questionsgenerated
Being armed with iron symbolizes strength and readiness for confrontation, indicating the seriousness of engaging with the worthless.
Fire represents divine judgment and destruction, illustrating the fate of the worthless who cannot be gathered or redeemed.
This verse contrasts the fate of the worthless with the valor of David's mighty men, emphasizing the importance of discernment in relationships.
Similar themes can be found in passages like Isaiah 27:4, which also discusses the fate of the wicked.
Reflection Questionsgenerated
- What are some ways I can discern between valuable and worthless influences in my life?
- How do I prepare myself spiritually for challenges that come from engaging with difficult people?
- What role does divine judgment play in my understanding of justice and consequences?
- In what ways can I support others who are struggling with negative influences?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Samuel 23:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the man [that] shall touch them must be fenced with iron and the staff of a spear,.... To remove these thorns, or sons of Belial, out of the way, or to defend himself against them; or weapons of
Read John Gill on 2 Samuel 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place.
Read Robert Jamieson on 2 Samuel 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe staff of a spear; so the meaning is, he must fill his hand, or arm himself with some iron weapon, whereby he may cut them down; or, with the staff of a spear, or some such like thing, whereby he may thrust them away from himself, that they do him no hurt. Or thus, he will be filled, or will fill himself, i. e. his hand, wherewith he attempted to touch and take them, with thorns, as with iron and the staff of a spear; i.e. he will be as surely and sorely wounded, as if one should run the iron head and part of the wood of a spear into his hand. And they shall be utterly burned, or, therefore; because men cannot safely touch them, therefore they will burn them up. Or, or, i.e. if they do…
Read Matthew Poole on 2 Samuel 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 23:7 But the man [that] shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the [same] place.Ver. 7. And they shall be utterly burnt with fire in the same place,] sc., Where they grew, or whither they are thrust away. Certain it is they shall be utterly destroyed here or in hell, as those stubborn Jews were who crucified Christ. The Romans came upon them with their iron weapons, killed innumerable of them in the very same place, and burnt down their city. "And when the king heard thereof," - that as thorns they drew blood of his dearest servants, or at least were as thorns in their eyes, untractable, untameable, and…
Read John Trapp on 2 Samuel 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Fenced with iron.—The thorns are to be handled with an iron hook on the end of a spear staff. The phrase, “in the same place,” is used only here, and its meaning is quite uncertain. The Vulg. translates, to nothing, meaning to utter destruction; the LXX. substitutes the word shame. The English rendering is as well sustained as any. The Chaldee Targum upon these verses is very interesting, as giving the ancient Jewish interpretation of the prophecy. It is a much enlarged paraphrase, but gives a Messianic application to the whole. The following is a close translation of 2 Samuel 23:1-3 : “(1) These are the words of the prophecy of David, which he prophesied concerning the end of the age…
Read Charles John Ellicott on 2 Samuel 23 →CambridgeThe Cambridge Bible for Schools and Colleges7. But the man, &c.] But the man who toucheth them must arm himself with iron and a spear shaft. The thorns cannot be touched by hand, but must be torn up with an iron hook fastened to a long handle. The expression is chosen so as to be applicable to the enemies who are figured, as well as to the thorns which figure them. burnt with fire] Cp. Matthew 3:10; Matthew 13:30; Luke 19:27; Hebrews 6:8. in the same place] Or perhaps, until they are consumed. But the word is probably not part of the true text, and should be omitted altogether.
Read Cambridge on 2 Samuel 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
The man who touches them must be armed with iron or with the shaft of a spear. The fire burns them to ashes in the place where they lie.”
The man who touches them must be armed with iron and the staff of a spear. They will be utterly burned with fire in their place.”
The man who touches them must be armed with iron or with the shaft of a spear. The fire burns them to ashes in the place where they lie.”
The one who touches them must use an iron instrument or the wooden shaft of a spear. They are completely burned up right where they lie!”
Tyndale line
But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place.
But the man that toucheth them Must be armed with iron and the staff of a spear: And they shall be utterly burned with fire in their place.
But the man that toucheth them must be armed with iron and the staff of a spear; and they shall be utterly burned with fire in their place.
But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place.
But the man that shall touch them, must be defensed with yron, or with the shaft of a speare: and they shall be burnt with fire in the same place.
Strictly literal
And the man that will touch them provideth himself with iron and the staff of a spear; And they shall be utterly burned with fire in [their] place.
And the man who cometh against them Is filled with iron and the staff of a spear, And with fire they are utterly burnt In the cessation.'
And the man who comes against them || Is filled with iron and the staff of a spear, || And they are utterly burned with fire || In the cessation.”
But the man that will touch them must protect his hand with iron and the staff of a spear: and they will be utterly burnt with fire in the dwelling.
The man who touches them must use an iron tool or the shaft of a spear. They must be burned up where they lie.'”
From the Latin
And if a man will touch them, he must be armed with iron and with the staff of a lance: but they shall be set on fire and burnt to nothing.
Simplified
The only way to deal with them is to use an iron tool or the handle of a spear. They are completely burned up right where they are.”
But anyone touching them has to be armed with iron and the rod of a spear; and they will be burned with fire, every one of them.
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 is supported by the Septuagint, which matches 10 of the 11 words in this verse. The Dead Sea Scrolls show partial agreement, with some words restored by an editor, indicating a similar understanding of the text despite some textual losses.
וְאִישׁ֙ יִגַּ֣ע בָּהֶ֔ם יִמָּלֵ֥א בַרְזֶ֖ל וְעֵ֣ץ חֲנִ֑ית וּבָאֵ֕שׁ שָׂר֥וֹף יִשָּׂרְפ֖וּ בַּשָּֽׁבֶת׃ פ
10 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.
[ואיש] [יגע] [ב׳המה] [ימלא] [ברזל] ועץ חיצנית ובאש שרוףף ישרפו בשבת
6 words on the leather — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Samuel 23:7
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 אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
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)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
בַּרְזֶל (barzel) means 'iron' and can refer to iron ore or iron implements like tools and utensils. It also carries figurative meanings related to harshness, strength, or oppression. The word may be derived from a root associated with cutting. There is an Aramaic equivalent, פַּרְזֶל (parzel), also meaning 'iron'.
בַּרְזֶל n.m. iron
iron, lit.
tool of iron
iron in fig. of unwatered earth
base
H1270 בַּרְזֶל iron
1270 barzel bar-zel'
perhaps from the root of 1269; iron (as cutting); by
extension, an iron implement:--(ax) head, iron.
see HEBREW for 01269
בַּרְזֶל (bar.zel) — iron.
1) iron
1a) iron
1a1) iron ore
1a2) as material of furniture, utensils, implements
2) tool of iron
3) harshness, strength, oppression (fig.)
Aramaic equivalent: par.zel (פַּרְזֶל "iron" H6523)
N-ms — Noun common · masculine singular absoluteHNcmsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֲנִית (chaniyth) refers to a spear or lance, emphasizing its use for thrusting. The term encompasses various parts of the spear, including the shaft and spear-head. Additionally, it is noted metaphorically in relation to the teeth of lions. The word is derived from חָנָה (chanah), suggesting a connection to flexibility.
חֲנִית n.f. spear (as flexible?)
spear, as hurled
shaft of spear
spear-head
butt of spear
metaph. of teeth of lions
base
H2595 חֲניִת spear
2595 chaniyth khan-eeth'
from 2583; a lance (for thrusting, like pitching a
tent):--javelin, spear.
see HEBREW for 02583
חֲנִית (cha.nit) — spear.
1) spear
1a) spear
1a1) shaft of a spear
1a2) spear-head
N-fs — Noun common · feminine singular absoluteHNcfsa
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Conj | Prep | N-cs — Conjunction · preposition · noun common both singular absoluteHC/Rd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
HVNi3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
שֶׁ֫בֶת (shebeth) primarily means 'seat' or 'dwelling.' It can refer to a session or locality, indicating a place where one resides or sits. The entries consistently define it in relation to physical locations, without significant disagreement among the lexicons.
שֶׁ֫בֶת n.f. seat, dwelling, place
base
H7675 שֶׁ֫בֶת
7675 shebeth sheh'-beth
infinitive of 3427; properly, session; but used also
concretely, an abode or locality:--place, seat. Compare 3429.
see HEBREW for 03427
see HEBREW for 03429
שֶׁ֫בֶת (she.vet) — seat.
(Qal) seat, dwelling, place
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa