Exodus 15:9 — Word Study
WLCאָמַ֥ר אוֹיֵ֛ב אֶרְדֹּ֥ף אַשִּׂ֖יג אֲחַלֵּ֣ק שָׁלָ֑ל תִּמְלָאֵ֣מוֹ נַפְשִׁ֔י אָרִ֣יק חַרְבִּ֔י תּוֹרִישֵׁ֖מוֹ יָדִֽי׃
BSAThe enemyʼôyêb [adversary, one who hates] declaredʼâmar■ I will pursuerâdaph▸ [chase after, follow with hostile intent] I will overtakenâsag▸ [catch up to, reach] I will dividechâlaq▸ [apportion, share out] the spoilsshâlâl [plunder, booty] I will gorge myself on themmâlêʼ▸ [satisfy my desire, fill my soul, consume, devour] I will drawrûwq▸ [unsheathe, bring out] my swordchereb [cutting instrument, weapon] my handyâd [strength, power] will destroy themyârash▸ [bring to nothing, slay]
| Greek | English | Parsing |
|---|---|---|
| אָמַ֥ר | he said | Verb, Qal, perfect third person masculine singular |
| אוֹיֵ֛ב | [the] enemy | Verb, Qal, participle (active) masculine singular |
| אֶרְדֹּ֥ף | I will pursue | Verb, Qal, imperfect first person common singular |
| אַשִּׂ֖יג | I will overtake | Verb, Hiphil, imperfect first person common singular |
| אֲחַלֵּ֣ק | I will divide | Verb, Piel, imperfect first person common singular |
| שָׁלָ֑ל | [the] plunder | Noun common, masculine singular absolute |
| תִּמְלָאֵ֣מוֹ | it will be full of them | Verb qal imperfect third person feminine singular, suffix |
| נַפְשִׁ֔י | self my | Noun common feminine singular construct, suffix |
| אָרִ֣יק | I will draw | Verb, Hiphil, imperfect first person common singular |
| חַרְבִּ֔י | sword my | Noun common feminine singular construct, suffix |
| תּוֹרִישֵׁ֖מוֹ | it will dispossess them | Verb hiphil imperfect third person feminine singular, suffix |
| יָדִֽי׃ | hand my | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’ |
| KJV | The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. |
| ASV | The enemy said, I will pursue, I will overtake, I will divide the spoil; My desire shall be satisfied upon them; I will draw my sword, my hand shall destroy them. |
| YLT | The enemy said, I pursue, I overtake; I apportion spoil; Filled is my soul with them; I draw out my sword; My hand destroyeth them: — |
| WEB | The enemy said, ‘I will pursue. I will overtake. I will divide the plunder. My desire will be satisfied on them. I will draw my sword. My hand will destroy them.’ |
| BBE | Egypt said, I will go after them, I will overtake, I will make division of their goods: my desire will have its way with them; my sword will be uncovered, my hand will send destruction on them. |
Where they part company is in the treatment of the enemy's declaration — see How Translations Differ.
The sentence is structured around the enemy's declaration, with a series of verbs outlining his intentions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָיַב
verbאָמַר
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 — Exodus 15:9
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 Song of Mosesgenerated
Exodus 15:9 captures the boastful declaration of the enemy after the miraculous deliverance of Israel from Egypt. This verse highlights the enemy's intent to pursue and destroy, reflecting a common theme of opposition against God’s people. The surrounding verses describe the power of God in parting the sea and defeating the enemy, establishing a clear contrast between divine strength and human arrogance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 49:27 | Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.” |
| 2 | Judges 5:30 | ‘Are they not finding and dividing the spoil— a girl or two for each warrior, a plunder of dyed garments for Sisera, the spoil of embroidered garments for the neck of the looter?’ |
| 3 | 1 Kings 19:2 | So Jezebel sent a messenger to Elijah, saying, “May the gods deal with me, and ever so severely, if by this time tomorrow I do not make your life like the lives of those you killed!” |
| 4 | 1 Kings 20:10 | Then Ben-hadad sent another message to Ahab: “May the gods deal with me, and ever so severely, if enough dust remains of Samaria for each of my men to have a handful.” |
| 5 | Isaiah 10:8–13 | “Are not all my commanders kings?” he says. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֹיֵב, 'o.Yevgenerated
The word אֹיֵב (oyev) means 'enemy' or 'foe', indicating hostility and opposition. It is derived from the active participle of the root אָיַב (ayab), which conveys the sense of being hostile. This term is used in various contexts throughout the Bible to describe both personal and national adversaries.
In this verse, the enemy's declaration sets the stage for his intentions against Israel, showcasing his aggressive posture and determination. The use of this word emphasizes the threat posed by the enemy, making it clear that he is not just an opponent but one who actively seeks to harm.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the rendering of אֹיֵב as 'enemy', which is consistent across the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The verse consists of a series of clauses that express the enemy's intentions. The finite verb אָמַ֥ר (amar, 'he said') introduces the declaration, followed by a sequence of verbs that outline the enemy's plans: to pursue, overtake, divide, gorge, draw, and destroy.
The structure reflects a buildup of threats, with each action reinforcing the enemy's aggressive stance. The order of the verbs emphasizes the progression of his intentions, culminating in the ultimate act of destruction.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as εἶπεν (eipen), maintaining the meaning of 'to say' or 'to declare'. This choice aligns with the Hebrew's intent, preserving the authoritative tone of the enemy's proclamation.
The Greek word for 'enemy' used in the Septuagint is ἐξθρός (exthros), which similarly conveys hostility, emphasizing the adversarial nature of the speaker.
In plain words — the whole versegenerated
Exodus 15:9 shows the enemy declaring his plans to pursue, overtake, and destroy. This reflects the hostility and determination of those opposed to God's people, contrasting with the power of God demonstrated in the surrounding verses.
Frequently Asked Questionsgenerated
It reveals the enemy's aggressive intentions and confidence in pursuing and destroying God's people.
This verse is part of a victory song celebrating God's deliverance of Israel from Egypt, highlighting the contrast between God's power and the enemy's threats.
The term underscores the active hostility faced by Israel and sets the stage for the demonstration of God's power against such adversaries.
It reflects the recurring biblical theme of opposition against God's people, often leading to their ultimate defeat by divine intervention.
Reflection Questionsgenerated
- What are some examples of opposition I face in my own life, and how can I respond with faith?
- How does understanding the enemy's intentions help me recognize God's power in my circumstances?
- In what ways can I prepare myself spiritually to withstand challenges from adversaries?
- How can I find encouragement in God's deliverance when facing difficult situations?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate the enemy's misunderstanding of God's power in salvation.
The enemy does not understand the power of the Lord’s sacrament, which is available in saving baptism for those who believe and hope in him.Early Church Fathers on Exodus 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 15:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe enemy said,.... That is, Pharaoh, who repented that he had let Israel go; an emblem of Satan, who when the people of God are taken out of his hands is uneasy at it, and seeks to recover them
Read John Gill on Exodus 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
Read Robert Jamieson on Exodus 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy lust; the lust of covetousness and revenge too. Shall destroy them; or, take possession of them and theirs: see of this word, ,24.
Read Matthew Poole on Exodus 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 15:9 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.Ver. 9. The enemy said, I will.] They made account all was their own, but were soon confuted, as were likewise Sisera and Sennacherib. Where the beginning of a business is confidence, the end is confusion.
Read John Trapp on Exodus 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The enemy said.—Pharaoh’s soldiers were as anxious as their master to come to blows. (See above, Exodus 15:7.) They hoped to acquire the rich spoil which the Israelites had carried off from Egypt in the shape of gold and silver ornaments and goodly apparel (Exodus 12:35-36), as well as their flocks and herds (Exodus 12:38). My lust.—Heb., my soul. The particular passion to be gratified was cupidity, or desire of riches. Destroy them.—So the Vulg., Onkelos, Rosenmόller, Knobel, Kalisch, and others. The meaning “re-possess,” given in the margin, rests upon the rendering of the LXX., which is κυριεύσει, but is otherwise unsupported.
Read Charles John Ellicott on Exodus 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The enemy said] As this song was composed by Divine inspiration, we may rest assured that these words were spoken by Pharaoh and his captains, and the passions they describe felt, in their utmost sway, in their hearts; but how soon was their boasting confounded? "Thou didst blow with thy wind, and the sea covered them: they sank as lead in the mighty waters!"
Read AdamClarke on Exodus 15 →
CambridgeThe Cambridge Bible for Schools and Colleges9. The enemy’s confidence of victory, dramatically expressed in a series of quick, abrupt sentences, describing the rapid succession of one stage after another of the expected triumphant pursuit. divide the spoil] A result of victory always looked forward to with satisfaction; cf. Judges 5:30, Isaiah 9:3; Isaiah 33:23, Psalms 68:12. My soul shall be filled with them] i.e. sated, or glutted with them. The ‘soul,’ in the psychology of the Hebrews, is the seat of desire, and especially of appetite or greed; see Deuteronomy 12:15; Deuteronomy 14:26; Deuteronomy 23:24 (‘thou mayest eat grapes thy fill according to thy soul), Isaiah 29:8; Isaiah 32:6, Psalms 17:9 (‘my greedy enemies,’ lit. ‘my…
Read Cambridge on Exodus 15 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9, 10. Third strain. Now the enemy is personified, and his boasts and threats are dramatically pictured in six terse, strong phrases, all compressed into ten nervous words, which our translation has broken up into twenty-five!
Read Daniel Denison Whedon on Exodus 15 →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 enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’
The enemy said, ‘I will pursue. I will overtake. I will divide the plunder. My desire will be satisfied on them. I will draw my sword. My hand will destroy them.’
The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’
The enemy said, ‘I will chase, I will overtake, I will divide the spoil; my desire will be satisfied on them. I will draw my sword, my hand will destroy them.’
Tyndale line
The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
The enemy said, I will pursue, I will overtake, I will divide the spoil; My desire shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
The enemy said, I will pursue, I will overtake, I will divide the spoil: My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
The enemie sayd, I wil pursue, I wil ouertake them, I will deuide the spoyle, my lust shall bee satisfied vpon them, I will drawe my sworde, mine hand shall destroy them.
Strictly literal
The enemy said, I will pursue, I will overtake, I will divide the spoil; my soul shall be sated upon them; I will unsheath my sword, my hand shall dispossess them.
The enemy said, I pursue, I overtake; I apportion spoil; Filled is my soul with them; I draw out my sword; My hand destroyeth them: —
The enemy said, I pursue, I overtake; I apportion spoil; My soul is filled with them; I draw out my sword; My hand destroys them—
The enemy said, I will pursue, I will overtake, I will divide the spoil; my desire shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
The enemy said, 'I will pursue, I will overtake, I will share out the plunder; my desire will be satisfied on them; I will draw my sword; my hand will destroy them.'
From the Latin
The enemy said: I will pursue and overtake, I will divide the spoils, my soul shall have its fill: I will draw my sword, my hand shall slay them.
Simplified
The enemy bragged, “I will chase them and catch up with them. I will divide the plunder. I will eat them alive. I will swing my sword. By my hand I will destroy them.”
Egypt said, I will go after them, I will overtake, I will make division of their goods: my desire will have its way with them; my sword will be uncovered, my hand will send destruction on 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 Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show partial restoration but align closely with the Masoretic reading, indicating consistency across these ancient witnesses.
אָמַ֥ר אוֹיֵ֛ב אֶרְדֹּ֥ף אַשִּׂ֖יג אֲחַלֵּ֣ק שָׁלָ֑ל תִּמְלָאֵ֣מוֹ נַפְשִׁ֔י אָרִ֣יק חַרְבִּ֔י תּוֹרִישֵׁ֖מוֹ יָדִֽי׃
12 of the 12 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.
אמר אויב ארדף אשׂיג אחלק שׁלל תמלאמו נפשׁי אריק חרבי תורישׁמו ידי
Agrees with the Masoretic Text here, word for word.
[אמר] [אויב] [ארדף] [אשיג] [אחלק] [שלל] [תמלא׳מו] [נפש׳י] אריק חרב׳י [תוריש׳מו] יד׳י
1 word on the leather — 2 partly restored, 9 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 Exodus 15:9
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
נָשַׂג (nasag) is a Hebrew verb primarily found in the Hiphil form, meaning to reach or overtake. It encompasses a range of meanings including the ability to attain or secure something, as well as the literal act of reaching or taking hold. The entries consistently highlight its figurative use, indicating sufficiency or capability.
[נָשַׂג] vb. only Hiph. reach, overtake
Hiph.
overtake
reach, attain
cause to reach, bring, put
fig. one’s hand has reached, i.e. one is able, or has enough
base
H5381 נָשַׂג only Hiph. reach, overtake
5381 nasag naw-sag'
a primitive root; to reach (literally or
figuratively):--ability, be able, attain (unto), (be able to,
can) get, lay at, put, reach, remove, wax rich, X surely,
(over-)take (hold of, on, upon).
נָשַׂג (na.sag) — to overtake.
1) to reach, overtake, take hold upon
1a) (Hiphil)
1a1) to overtake
1a2) to reach, attain to, cause to reach
1a3) to be able to secure, reach, have enough
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
di-vid': It is difficult to decide whether ragha` (Job 26:12; Isa 51:15; Jer 31:35) should be rendered "to stir up" or "to still." The Hebrew has both meanings. Some render "He causes the sea to tremble." the Revised Version (British and American) reads "to stir" in text and "to still" in margin, while the King James Version has "to divide" in all three cases. 2Ch 35:13, "carried them quickly" (the King James Version "divided them speedily"). Since cholaq, may mean either "to distribute" or "to be smooth," Ho 10:2 reads "their heart is divided" in the text, but offers "smooth" in margin (the King James Version…
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
N-ms — Noun common · masculine singular absoluteHNcmsa
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-Qal-Imperf-3fs | Suff — Verb qal imperfect third person feminine singular · suffixHVqi3fs/Sp3mp
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
רִיק (ruq) is a Hebrew verb meaning to empty or pour out. It includes actions such as making something empty, pouring down, or drawing a sword. The Hiphil form indicates causing something to be emptied, while the Hophal form refers to being emptied out. The entries highlight its use in various contexts, including empty vessels and rain.
[רִיק] vb. Hiph. make empty, empty out
empty vessels
pour out or down, rain
empty out (i.e. draw) sword
Hoph. be emptied out from vessel
base
H7324 רִיק Hiph. make empty, empty out . empty vessels
. pour out or down, rain
. empty out (i.e. draw) sword
. be emptied out from vessel
7324 ruwq rook
a primitive root; to pour out (literally or figuratively),
i.e. empty:--X arm, cast out, draw (out), (make) empty, pour
forth (out).
רִיק (ruq) — to empty.
1) to make empty, empty out
1a) (Hiphil)
1a1) to empty, keep empty or hungry
1a2) to pour out or down
1a3) to empty out
1b) (Hophal) to be emptied out
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word יָרַשׁ (*yarash*) is a verb meaning to take possession, inherit, or dispossess. It encompasses a range of actions from seizing and occupying land to impoverishing or ruining others. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hiphil, which express different nuances of possession and dispossession.
יָרַשׁ 229 vb. take possession of, inherit, dispossess
Qal
take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
inherit, sq. acc. pers. = be one's heir
= impoverish
Niph. be (dispossessed =) impoverished, come to poverty
Pi. the fruit of thy ground shall the cricket get full possession
Hiph.
cause to possess or inherit
cause (others) to possess or inherit, then gen. dispossess
= impoverish
nearly = bring to ruin, destroy
take possession of a land
base
H3423 יָרַשׁ take possession of, inherit, dispossess .. take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
. inherit, sq. acc. pers. = be one's heir
. = impoverish
. be (dispossessed =) impoverished, come to poverty
. the fruit of thy ground shall the cricket get full possession
. . cause to possess or inherit
. cause (others) to possess or inherit, then gen. dispossess
. = impoverish
. nearly = bring to ruin, destroy
. take possession of a land
3423 yarash yaw-rash'
or yaresh {yaw-raysh'}; a primitive root; to occupy (by
driving out previous tenants, and possessing in their place);
by implication, to seize, to rob, to inherit; also to expel,
to impoverish, to ruin:--cast out, consume, destroy,
disinherit, dispossess, drive(-ing) out, enjoy, expel, X
without fail, (give to, leave for) inherit(-ance, -or) +
magistrate, be (make) poor, come to poverty, (give to, make
to) possess, get (have) in (take) possession, seize upon,
succeed, X utterly.
יָרַשׁ (ya.rash) — to possess: possess.
: possess/inherit
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
1d2) to cause others to possess or inherit
1d3) to impoverish
1d4) to dispossess
1d5) to destroy, bring to ruin, disinherit
יָרַשׁ (ya.rash) — to possess: take.
: take/conquer/drive_out
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
V-Hiphil-Imperf-3fs | Suff — Verb hiphil imperfect third person feminine singular · suffixHVhi3fs/Sp3mp
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 | Suff — Noun common both singular construct · suffixHNcbsc/Sp1bs
