Ezekiel 21:11 — Word Study
WLCוַיִּתֵּ֥ן אֹתָ֛הּ לְמָרְטָ֖ה לִתְפֹּ֣שׂ בַּכָּ֑ף הִֽיא־ הוּחַ֤דָּה חֶ֙רֶב֙ וְהִ֣יא מֹרָ֔טָּה לָתֵ֥ת אוֹתָ֖הּ בְּיַד־ הוֹרֵֽג׃
BSAyou(m.s.)ʼattâh sonbên the man (Adam)ʼâdâm to sighʼânach breakingshibrôwn loinmôthen bitternessmᵉrîyrûwth△ to sighʼânach eyeʻayin
| Greek | English | Parsing |
|---|---|---|
| וַיִּתֵּ֥ן | and someone gave | Verb, Qal, sequential imperfect third person masculine singular |
| אֹתָ֛הּ | the object marker it | Particle, suffix |
| לְמָרְטָ֖ה | to polish [it] | Preposition, verb qal infinitive construct common |
| לִתְפֹּ֣שׂ | to grasp [it] | Preposition, verb qal infinitive construct common |
| בַּכָּ֑ף | in the palm | Preposition, noun common feminine singular absolute |
| הִֽיא־ | it | Pronoun |
| הוּחַ֤דָּה | it has been sharpened | Verb, Hophal, perfect third person feminine singular |
| חֶ֙רֶב֙ | a sword | Noun common, feminine singular absolute |
| וְהִ֣יא | and it | Conjunction, pronoun |
| מֹרָ֔טָּה | it has been polished | Verb, Pual, perfect third person feminine singular |
| לָתֵ֥ת | to put | Preposition, verb qal infinitive construct common |
| אוֹתָ֖הּ | the object marker it | Particle, suffix |
| בְּיַד־ | in [the] hand of | Preposition, noun common both singular construct |
| הוֹרֵֽג׃ | [one who] slays | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The sword is appointed to be polished, to be grasped in the hand. It is sharpened and polished, to be placed in the hand of the slayer. |
| KJV | And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer. |
| ASV | And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer. |
| YLT | And he giveth it for polishing, For laying hold of by the hand. It is sharpened — the sword — and polished, To give it into the hand of a slayer. |
| WEB | It is given to be polished, that it may be handled. The sword is sharpened. Yes, it is polished to give it into the hand of the killer.”’ |
| BBE | And I have given it to the polisher so that it may be taken in the hand: he has made the sword sharp, he has had it polished, to put it into the hand of him who gives death. |
Where they part company is in the rendering of וַיִּתֵּן — see How Translations Differ.
The main verb indicates the sword's appointment, with several phrases elaborating on its preparation and intended use.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמְרִירוּת
verbבֵּן
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 — Ezekiel 21:11
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 Prophecy of the Swordgenerated
Ezekiel 21:11 describes a sword that is prepared for use, symbolizing impending judgment. The imagery of the sword being polished and ready conveys the seriousness of the situation, emphasizing that it is meant for the slayer. This verse is part of a larger narrative about God's judgment against Israel and its leaders, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 21:19 | “Now you, son of man, mark out two roads for the sword of the king of Babylon to take, both starting from the same land. And make a signpost where the road branches off to each city. |
| 2 | Jeremiah 25:9–33 | behold, I will summon all the families of the north, declares the LORD, and I will send for My servant Nebuchadnezzar king of Babylon, whom I will bring against this land, against its residents, and against all the surrounding nations. So I will devote them to destruction and make them an object of horror and contempt, an everlasting desolation. |
| 3 | Jeremiah 51:20–23 | “You are My war club, My weapon for battle. With you I shatter nations; with you I bring kingdoms to ruin. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — וַיִּתֵּ֥ן, vai.yi.Tengenerated
The verb וַיִּתֵּן (vai.yi.Ten) means 'and he gave' or 'and someone gave.' It indicates an action of giving or designating something for a specific purpose. In this context, it emphasizes that the sword is not just any weapon but one that has been specifically appointed for a task.
This verb is in the sequential imperfect tense, indicating an ongoing action or a completed action with relevance to the present. It shows that the sword is actively being prepared and set aside for its intended use.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term appointed to convey the designation of the sword.
Sentence Structuregenerated
The main verb וַיִּתֵּן (vai.yi.Ten) governs the entire verse, indicating the action of giving or appointing. Several phrases hang off this verb, describing the sword's preparation and intended use.
The structure of the sentence is complex, with multiple clauses detailing the actions performed on the sword, such as polishing and grasping, which emphasize its readiness for the slayer.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb וַיִּתֵּן is translated with the Greek word υἱὲ (G5207), which means 'son.' This choice reflects a different interpretative angle, possibly emphasizing the familial or relational aspect of the sword's appointment.
The translation choice shows a narrowing of focus from the action of giving to a more relational understanding, which may suggest a deeper connection between the sword and its user.
In plain words — the whole versegenerated
Ezekiel 21:11 tells us that a sword is prepared for battle, indicating that it is meant to be used. The sword is polished and sharpened, ready to be placed in the hand of the one who will slay. This imagery emphasizes the seriousness of the judgment being pronounced.
Frequently Asked Questionsgenerated
It means that the sword has been designated for a specific purpose, in this case, for judgment.
These descriptions emphasize the readiness and effectiveness of the sword for its intended use.
The slayer represents the one who will execute God's judgment, possibly referring to a leader or an army.
The sword symbolizes God's judgment against Israel and its leaders, indicating that they will face consequences for their actions.
Reflection Questionsgenerated
- What does the imagery of the sword being polished and sharpened convey about God's judgment?
- How can we understand the role of the slayer in the context of this prophecy?
- What does this passage teach us about the seriousness of God's warnings?
- In what ways can we prepare ourselves for the tasks God appoints us to?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 21:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he hath given it to be furbished, that it might be handled,.... Either Nebuchadnezzar, or rather God, or the Son of God, prepared and brightened the sword, that it might be handled and made use
Read John Gill on Ezekiel 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.
Read Robert Jamieson on Ezekiel 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe hath given it; either God, whose sword it is; or Nebuchadnezzar, God’ s servant herein. Some refer it to Christ, who is Lord and Sovereign of his church, and Governor of the world. That it may be handled; be the fitter for use in the hand of the slayer, i.e. the Chaldean.
Read Matthew Poole on Ezekiel 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 21:11 And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.Ver. 11. To give it into the hand of the slayer.] Nebuchadnezzar, who will therewith lay about him lustily, as Eleazar once did till his hand clave unto the sword, or as since Scanderbeg, who killed many hundred Turks with his own hand, and fought oft with so much eagerness, that the very blood brake forth at his lips. Turkish History.
Read John Trapp on Ezekiel 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The slayer is here mentioned indefinitely, but in the next and more circumstantial prophecy (Ezekiel 21:19) is declared to be the king of Babylon.
Read Charles John Ellicott on Ezekiel 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. This sword is sharpened] It is prepared for the slaughter, it is furbished; from the French, foubir, to polish, brighten. He shall have splendid victories every where. Some complain of corruption in the original in this place; but I think without sufficient reason.
Read AdamClarke on Ezekiel 21 →
CambridgeThe Cambridge Bible for Schools and Colleges8–17. The destroying sword of the Lord. The violent agitation of the prophet at the thought of the coming destruction finds expression in a wild and irregular ode upon the sword of the Lord. The general sense of the poem is discernible, but as in ch. 7 the text is in several places very obscure (e.g. Ezekiel 21:10; Ezekiel 21:13). There appear to be four divisions:— Ezekiel 21:9-11. A sword is furbished that it may glitter terribly in the eyes of men (cf. Ezekiel 32:10); it is sharpened for the slaughter—furbished and sharpened to give it into the hand of the slayer. Ezekiel 21:12-13. The prophet must cry and howl and smite in wild excitement on his thigh, for the princes of Israel and the…
Read Cambridge on Ezekiel 21 →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 sword is appointed to be polished, to be grasped in the hand. It is sharpened and polished, to be placed in the hand of the slayer.
It is given to be polished, that it may be handled. The sword is sharpened. Yes, it is polished to give it into the hand of the killer.”’
The sword is appointed to be polished, to be grasped in the hand. It is sharpened and polished, to be placed in the hand of the slayer.
“‘He gave it to be polished, to be grasped in the hand – the sword is sharpened, it is polished – giving it into the hand of the executioner.
Tyndale line
And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer.
And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer.
And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer.
And he hath given it to be furbished, that it may be handled: the sword is sharpened, and it is furbished, to give it into the hand of the slayer.
And he hath giuen it to be fourbished, that he may handle it: this sword is sharpe, and is fourbished, that he may giue it into ye hand of the slayer.
Strictly literal
And he hath given it to be furbished that it may be handled. The sword, — it is sharpened, and it is furbished to give it into the hand of the slayer.
And he giveth it for polishing, For laying hold of by the hand. It is sharpened — the sword — and polished, To give it into the hand of a slayer.
And He gives it for polishing, || For laying hold of by the hand. It is sharpened—the sword—and polished, || To give it into the hand of a slayer.
(21:16) And he hath given it to be polished, to make it fit to grasp it in the hand: it is the sword which is sharpened, and it is polished, to place it into the hand of the slayer.
So the sword will be given to be polished, and then to be grasped by the hand! The sword is sharpened and it is polished and it is to be given into the hand of the one who kills!”'”
From the Latin
And I have given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, that it may be in the hand of the slayer.
Simplified
The sword is being polished right now, ready to be used. It's sharp and polished, ready to be handed over to the killer.
And I have given it to the polisher so that it may be taken in the hand: he has made the sword sharp, he has had it polished, to put it into the hand of him who gives death.
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 presents the verse as it stands, while the Septuagint matches 9 of the 14 words, indicating some agreement in content but differing in structure and emphasis. The Septuagint's translation choices reflect its own interpretative decisions.
וַיִּתֵּ֥ן אֹתָ֛הּ לְמָרְטָ֖ה לִתְפֹּ֣שׂ בַּכָּ֑ף הִֽיא־ הוּחַ֤דָּה חֶ֙רֶב֙ וְהִ֣יא מֹרָ֔טָּה לָתֵ֥ת אוֹתָ֖הּ בְּיַד־ הוֹרֵֽג׃
9 of the 14 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 Ezekiel 21:11
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Hc/Vqw3ms — 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/Sp3fs — Particle · suffixHTo/Sp3fs
מָרַט (marat) is a Hebrew verb meaning to make smooth or bare, often associated with polishing or scouring. It can imply making something bald, particularly the head, or sharpening an object. The word appears in various forms, including Qal (to make bare) and Niphal (to be made bald).
[מָרַט] vb. make smooth, bare, bald; scour, polish
Qal
make bare
scour, polish
Niph. his head is made bald
Pu. scoured, polished
base
H4803 [מָרַט] make smooth, bare, bald; scour, polish
4803 marat maw-rat'
a primitive root; to polish; by implication, to make bald
(the head), to gall (the shoulder); also, to
sharpen:--bright, furbish, (have his) hair (be) fallen off,
peeled, pluck off (hair).
מָרַט (ma.rat) — to smooth.
1) to bare, polish, make smooth or bald or bare
1a) (Qal)
1a1) to make bare
1a2) to scour, polish
1b) (Niphal) to be made bald
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3fs — PronounHPp3fs
חָדַד (chadad) and חָדַה (chadah) both relate to the concept of sharpness. The first refers to being sharp or keen, while the second emphasizes the process of becoming sharp or the act of sharpening. The entries suggest a figurative use as well, indicating severity or fierceness. A specific verse reference is not provided.
[חָדַד] vb. be sharp, keen
Qal are keener than evening wolves
Hiph. the smith sharpeneth an axe.
Hoph. be sharpened
base
[חָדַה] vb. be or grow sharp
Qal grow sharp
Hiph. sharpen (fig.)
base
H2300a חָדַד be sharp, keen H2300b חָדַה be or grow sharp
2300 chadad khaw-dad'
a primitive root; to be (causatively, make) sharp or
(figuratively) severe:--be fierce, sharpen.
חָדַד (cha.dad) — be sharp.
1) to be sharp, be alert, be keen
1a) (Qal) to be sharp, be keen
1b) (Hiphil) to sharpen
1c) (Hophal) to be sharpened
Also means: cha.dah (חָדַה "to sharpen" H2300B)
חָדַה (cha.dah) — to sharpen.
1) to be or to grow sharp
1a) (Qal) to grow sharp
1b) (Hiphil) to sharpen
HVHp3fs — Verb · Hophal · perfect third person feminine singularHVHp3fs
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
HNcfsa — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HC/Pp3fs — Conjunction · pronounHC/Pp3fs
מָרַט (marat) is a Hebrew verb meaning to make smooth or bare, often associated with polishing or scouring. It can imply making something bald, particularly the head, or sharpening an object. The word appears in various forms, including Qal (to make bare) and Niphal (to be made bald).
[מָרַט] vb. make smooth, bare, bald; scour, polish
Qal
make bare
scour, polish
Niph. his head is made bald
Pu. scoured, polished
base
H4803 [מָרַט] make smooth, bare, bald; scour, polish
4803 marat maw-rat'
a primitive root; to polish; by implication, to make bald
(the head), to gall (the shoulder); also, to
sharpen:--bright, furbish, (have his) hair (be) fallen off,
peeled, pluck off (hair).
מָרַט (ma.rat) — to smooth.
1) to bare, polish, make smooth or bald or bare
1a) (Qal)
1a1) to make bare
1a2) to scour, polish
1b) (Niphal) to be made bald
HVPp3fs — Verb · Pual · perfect third person feminine singularHVPp3fs
pol'-isht.
See CORNER-STONE, (2).
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
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/Sp3fs — Particle · suffixHTo/Sp3fs
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.)
HR/Ncbsc — Preposition · noun common both singular constructHR/Ncbsc
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…
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
