Ezekiel 32:20 — Word Study
WLCבְּת֥וֹךְ חַלְלֵי־ חֶ֖רֶב יִפֹּ֑לוּ חֶ֣רֶב נִתָּ֔נָה מָשְׁכ֥וּ אוֹתָ֖הּ וְכָל־ הֲמוֹנֶֽיהָ׃
BSAThey will fallnâphal▸ amongtâvek [among the slain, in the midst of them] those slainchâlâl [killed, pierced] ◂by the swordchereb [a cutting instrument, a tool of war] ◂The swordchereb [an instrument of judgment, a symbol of divine wrath] is appointednâthan■ [given, ordained] Let [them] drag her awaymâshak [draw her out, pull her along] along with allkôl [every, the entire] her multitudeshâmôwn [crowds, large groups of people]
| Greek | English | Parsing |
|---|---|---|
| בְּת֥וֹךְ | in among | Preposition, noun common masculine singular construct |
| חַלְלֵי־ | [those] slain of | Adj |
| חֶ֖רֶב | a sword | Noun common, feminine singular absolute |
| יִפֹּ֑לוּ | they will fall | Verb, Qal, imperfect third person masculine plural |
| חֶ֣רֶב | a sword | Noun common, feminine singular absolute |
| נִתָּ֔נָה | it has been appointed | Verb, Niphal, perfect third person feminine singular |
| מָשְׁכ֥וּ | they have drawn down | Verb, Qal, imperative second person masculine plural |
| אוֹתָ֖הּ | the object marker it | Particle, suffix |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| הֲמוֹנֶֽיהָ׃ | multitudes its | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They will fall among those slain by the sword. The sword is appointed! Let them drag her away along with all her multitudes. |
| KJV | They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes. |
| ASV | They shall fall in the midst of them that are slain by the sword: she is delivered to the sword; draw her away and all her multitudes. |
| YLT | In the midst of the pierced of the sword they fall, [To] the sword she hath been given, They drew her out, and all her multitude. |
| WEB | They will fall among those who are slain by the sword. She is delivered to the sword. Draw her away with all her multitudes. |
| BBE | Among those who have been put to the sword: they will give a resting-place with them to all their people. |
Where they part company is חַלְלֵי־ — see How Translations Differ.
The sentence is structured around a main clause with additional phrases that provide context and detail about the action and its implications.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֶרֶב
verbנָפַל
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 32:20
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 — Prophecy Against Egyptgenerated
Ezekiel 32:20 speaks of the impending doom for Egypt, where the slain will fall by the sword, symbolizing divine judgment. This passage is part of a larger oracle against Egypt, where the fate of its people is likened to those already dead, emphasizing their impending destruction and the finality of their judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 32:23–26 | Her graves are set in the depths of the Pit, and her company is all around her grave. All of them are slain, fallen by the sword— those who once spread terror in the land of the living. |
| 2 | Ezekiel 29:8–12 | Therefore this is what the Lord GOD says: I will bring a sword against you and cut off from you man and beast. |
| 3 | Psalm 28:3 | Do not drag me away with the wicked, and with the workers of iniquity, who speak peace to their neighbors while malice is in their hearts. |
| 4 | Proverbs 24:11 | Rescue those being led away to death, and restrain those stumbling toward the slaughter. |
| 5 | Jeremiah 22:19 | He will be buried like a donkey, dragged away and thrown outside the gates of Jerusalem. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — חַלְלֵי־, cha.lei-generated
The word חַלָּל (chalal) primarily means 'slain' or 'pierced,' indicating those who have suffered fatal wounds. It emphasizes the violent nature of death, often in the context of warfare or divine judgment.
In this verse, it highlights the fate of those who fall victim to the sword, underscoring the severity of the judgment being pronounced against Egypt.
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. The BSB has slain, which is also used in the KJV and ASV.
Where they part company is חַלְלֵי־ — killed (FBV, NETB, ULB) versus pierced (LSV, YLT). This difference reflects nuances in the understanding of the fatality described.
Sentence Structuregenerated
The main verb is יִפֹּ֑לוּ, they will fall, which governs the entire clause. The structure includes prepositional phrases indicating the location of the fall and the subjects involved.
The sentence is complex, with multiple phrases detailing the action of falling, the instrument of death (the sword), and the subsequent action of dragging away the multitudes.
Septuagint Backgroundgenerated
The Septuagint translates חֶ֖רֶב as μαξαίρας, which indicates a focus on the sword as a tool of destruction. This choice emphasizes the lethal aspect of judgment.
The Greek word τραυματιῶν for חַלְלֵי־ suggests a broader interpretation of the slain, focusing on the wounds inflicted rather than just the act of killing.
In plain words — the whole versegenerated
Ezekiel 32:20 describes how those who are slain will fall by the sword, which is a symbol of judgment. The verse emphasizes the severity of the fate awaiting Egypt and its multitudes, who will be dragged away as part of this judgment.
Frequently Asked Questionsgenerated
It indicates that the people of Egypt will meet the same fate as those already dead, emphasizing the totality of their destruction.
The sword symbolizes divine judgment and is a tool of war, representing the lethal consequences of God's wrath.
It signifies the large number of people affected by this judgment, highlighting the extent of the calamity.
It is part of a larger narrative where God pronounces judgment on nations, using vivid imagery to convey the seriousness of their sins and the resulting consequences.
Reflection Questionsgenerated
- In what ways do I see the consequences of judgment in the world around me?
- How can I apply the lessons of divine judgment to my own life and choices?
- What does it mean for me to understand the weight of the sword as a symbol of judgment?
- How can I help others understand the seriousness of their actions in light of divine principles?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 32:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey shall fall in the midst of them that are slain by the sword,.... The Egyptians shall fall in battle by the sword of the Chaldeans: she is delivered to the sword; Egypt is given to the sword, to
Read John Gill on Ezekiel 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes. She is delivered to the sword - namely, by God.
Read Robert Jamieson on Ezekiel 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNow the prophet determines concerning the people, which die as others, fall undistinguished, and. as undistinguished, must be laid in the pit. They; the Egyptians. In the midst; in battle shall die. By the sword; either of one another in civil war, or of their neighbours they invaded, or of Babylonians that invaded them. She is delivered; the whole Egyptian kingdom is given up of God. To the sword of wasting enemies, especially of the Chaldean. Draw her; make no ceremony more than usually is made, when common soldiers, slain in the field where the battle is fought, are dragged by scores into mighty pits, and thrown into them promiscuously; or, as the interlude will bear it, suppose any of…
Read Matthew Poole on Ezekiel 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 32:20 They shall fall in the midst of [them that are] slain by the sword: she is delivered to the sword: draw her and all her multitudes.Ver. 20. They shall fall.] Carcases have their names both in Greek and Latin from falling. “ Fit subito funus, qui modo virus erat. ” We wonder now and then at the sudden death of a man. In war many thousands exhale their breath without so much as, Lord have mercy on us! Death heweth its way through a wood of men in a minute of time, &c. ðôùìá. Cadaver.
Read John Trapp on Ezekiel 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Draw her.—Viz., down to her judgment.
Read Charles John Ellicott on Ezekiel 32 →
CambridgeThe Cambridge Bible for Schools and Colleges20. she is delivered to the sword] Rather: the sword is put forth, lit. given, a peculiar phrase and wanting in LXX. draw her] i. e. Egypt down into the pit. The simple “draw” leaves rather much to be understood, and LXX. reads the clause differently: and all his multitude shall lie.
Read Cambridge on Ezekiel 32 →
Albert Barnes1798–1870Barnes' Notes on the BibleShe is delivered to the sword - Rather, the sword is put forth. Draw her down as one dragged to execution.
Read Albert Barnes on Ezekiel 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. She is delivered to the sword — Rather, the sword is appointed.Draw her — R.V., “draw her away;” that is, into the pit.
Read Daniel Denison Whedon on Ezekiel 32 →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
They will fall among those slain by the sword. The sword is appointed! Let them drag her away along with all her multitudes.
They will fall among those who are slain by the sword. She is delivered to the sword. Draw her away with all her multitudes.
They will fall among those slain by the sword. The sword is appointed! Let them drag her away along with all her multitudes.
They will fall among those killed by the sword. The sword is drawn; they carry her and all her hordes away.
Tyndale line
They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes.
They shall fall in the midst of them that are slain by the sword: she is delivered to the sword; draw her away and all her multitudes.
They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her away and all her multitudes.
They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes.
They shall fall in the middes of them that are slaine by the sword: shee is deliuered to the sword: draw her downe, and all her multitude.
Strictly literal
They shall fall in the midst of them that are slain by the sword. The sword hath been given: draw her out, and all her multitudes.
In the midst of the pierced of the sword they fall, [To] the sword she hath been given, They drew her out, and all her multitude.
They fall in the midst of the pierced of the sword, || She has been given [to] the sword, || They drew her out, and all her multitude.
In the midst of those that are slain by the sword shall they fall: to the sword is she given up; drag her away and all her multitudes.
They will fall among those who were killed by the sword. The sword has been drawn! She has been given to the sword; they will seize her and her multitudes.
From the Latin
They shall fall in the midst of them that are slain with the sword: the sword is given, they have drawn her down, and all her people.
Simplified
They will lie among those killed by the sword. A sword is ready to kill all the many people of Egypt.
Among those who have been put to the sword: they will give a resting-place with them to all their people.
Word by word, the decisions they made
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 of Ezekiel 32:20 states, 'They will fall among those slain by the sword. The sword is appointed! Let them drag her away along with all her multitudes.' The Septuagint, while it has a different structure and wording, contains similar themes, but it does not provide a direct word-for-word translation of the Hebrew. The specific wording and order differ, indicating a variation in translation approach, but the overall message aligns with the Masoretic Text. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse, so the primary comparison remains between the Masoretic Text and the Septuagint.'
בְּת֥וֹךְ חַלְלֵי־ חֶ֖רֶב יִפֹּ֑לוּ חֶ֣רֶב נִתָּ֔נָה מָשְׁכ֥וּ אוֹתָ֖הּ וְכָל־ הֲמוֹנֶֽיהָ׃
6 of the 10 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 32:20
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.
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
AMONG',
AMONGST', preposition [Gr. See Mingle.]
1. In a general or primitive sense, mixed or mingled with; as tares among wheat.
2. Conjoined or associated with, or making part of the number.
Blessed art thou among women. Luke 1:1.
3. Of the number; as, there is not one among a thousand, possessing the like qualities.
{ A‐mong″ , A‐mongst″ , } prep. [OE. amongist, amonges, amonge, among, AS. onmang, ongemang, gemang, in a crowd or mixture. For the ending -st see Amidst. See Mingle.] 1. Mixed or mingled; surrounded by.
They heard,
And from his presence hid themselves among
The thickest trees.
Milton.
2. Conjoined, or associated with, or making part of the number of; in the number or class of.
Blessed art thou among women.
Luke i. 28.
3. Expressing a relation of dispersion, distribution, etc.; also, a relation of reciprocal action.
What news among the merchants?
Shak.
חָלָל (chalal) primarily means 'pierced' or 'slain,' often in a context of fatal wounding. It can also refer to something that is 'profaned' or 'defiled.' The word is built from the root associated with piercing and carries both literal and figurative meanings related to death and pollution.
חָלָל 90 n.m. pierced
pierced, fatally wounded
slain
base
חָלָל adj. profaned
base
H2491a חָלָל pierced H2491b חָלָל profaned
2491 chalal khaw-lawl'
from 2490; pierced (especially to death); figuratively,
polluted:--kill, profane, slain (man), X slew, (deadly)
wounded.
see HEBREW for 02490
חָלָל (cha.lal) — slain: killed.
: killed
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Also means: cha.lal (חָלָל ": wounded" H2491H)
חָלָל (cha.lal) — profaned.
adj
1) (CLBL) profaned
1a) defiled, profaned (by divorce)
חָלָל (cha.lal) — slain: wounded.
: wounded
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Adj — AdjHAampc
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…
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 — 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]
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
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 — 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]
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)
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
מָשַׁךְ (mashak) is a Hebrew verb meaning to draw or drag, with a wide range of applications. It can refer to actions like drawing a bow, prolonging time, or trailing seed during sowing. The entries also note uses in contexts of sound and cheer, as well as implications of height and postponement.
מָשַׁךְ vb. draw, drag
Qal
draw and lift out of
draw the bow
proceed, march
draw out a sound, give a sound
draw out, prolong, continue
trail seed (draw along in sowing)
(late) cheer (draw, attract, gratigy)
Niph. they shall not be prolonged (days of Babylon); it shall not be postponed
Pu. long drawn out: of persons, = tall; hope postponed, deferred
base
H4900 מָשַׁךְ draw, drag .. draw and lift out of
. draw the bow
. proceed, march
. draw out a sound, give a sound
. draw out, prolong, continue
. trail seed (draw along in sowing)
. (late) cheer (draw, attract, gratigy)
. they shall not be prolonged (days of Babylon); it shall not be postponed
. long drawn out: of persons, = tall; hope postponed, deferred
4900 mashak maw-shak'
a primitive root; to draw, used in a great variety of
applications (including to sow, to sound, to prolong, to
develop, to march, to remove, to delay, to be tall,
etc.):--draw (along, out), continue, defer, extend, forbear,
X give, handle, make (pro-, sound)long, X sow, scatter,
stretch out.
מָשַׁךְ (ma.shakh) — to draw.
1) to draw, drag, seize
1a) (Qal)
1a1) to draw (and lift out), drag along, lead along, drag or lead off, draw down
1a2) to draw (the bow)
1a3) to proceed, march
1a4) to draw out or give (a sound)
1a5) to draw out, prolong, continue
1a6) to trail (seed in sowing)
1a7) to cheer, draw, attract, gratify
1b) (Niphal) to be drawn out
1c) (Pual)
1c1) to be drawn out, be postponed, be deferred
1c2) to be tall
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
