Ezekiel 32:21 — Word Study
WLCיְדַבְּרוּ־ ל֞וֹ אֵלֵ֧י גִבּוֹרִ֛ים מִתּ֥וֹךְ שְׁא֖וֹל אֶת־ עֹֽזְרָ֑יו יָֽרְד֛וּ שָׁכְב֥וּ הָעֲרֵלִ֖ים חַלְלֵי־ חָֽרֶב׃
BSAMightygibbôwr [strong, powerful] will speakdâbar▸ [communicate, declare] from the midsttâvek [center, heart] of Sheolshᵉʼôwl [the underworld, grave, place of no return] about [Egypt]ʼêth and her alliesʻâzar [helpers, assistants] They have come downyârad■ [descended, fallen] and lieshâkab■ [rest, sleep] with the uncircumcisedʻârêl [those without God's covenant, heathen, those still having their foreskin] with those slainchâlâl [killed, pierced] by the swordchereb [cutting instrument, weapon]
| Greek | English | Parsing |
|---|---|---|
| יְדַבְּרוּ־ | they will speak | Verb, Piel, imperfect third person masculine plural |
| ל֞וֹ | to him | Preposition, suffix |
| אֵלֵ֧י | [the] leaders of | Noun common, masculine plural construct |
| גִבּוֹרִ֛ים | [the] mighty [ones] | Noun common, masculine plural absolute |
| מִתּ֥וֹךְ | from [the] midst of | Preposition, noun common masculine singular construct |
| שְׁא֖וֹל | Sheol | Noun common, both singular absolute |
| אֶת־ | with | Preposition |
| עֹֽזְרָ֑יו | helpers his | Verb qal participle (active) masculine plural common, suffix |
| יָֽרְד֛וּ | they have come down | Verb, Qal, perfect third person common plural |
| שָׁכְב֥וּ | they have lain down | Verb, Qal, perfect third person common plural |
| הָעֲרֵלִ֖ים | the uncircumcised [men] | Particle |
| חַלְלֵי־ | [those] slain of | Adj |
| חָֽרֶב׃ | a sword | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Mighty chiefs will speak from the midst of Sheol about Egypt and her allies: ‘They have come down and lie with the uncircumcised, with those slain by the sword.’ |
| KJV | The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword. |
| ASV | The strong among the mighty shall speak to him out of the midst of Sheol with them that help him: they are gone down, they lie still, even the uncircumcised, slain by the sword. |
| YLT | Speak to him do the gods of the mighty out of the midst of sheol, With his helpers — they have gone down, They have lain with the uncircumcised, The pierced of the sword. |
| WEB | The strong among the mighty will speak to him out of the middle of Sheol with those who help him. They have gone down. The uncircumcised lie still, slain by the sword. |
| BBE | The strong among the great ones will say to him from the underworld, Are you more beautiful than any? go down, you and your helpers, and take your rest among those without circumcision, and those who have been put to the sword. |
Where they part company is גִבּוֹרִ֛ים — see How Translations Differ.
The structure has one main clause with multiple subordinate phrases that provide context and detail.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
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 32:21
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 Against Egyptgenerated
Ezekiel 32:21 describes the mighty chiefs in Sheol speaking about Egypt and her allies, indicating their fall and defeat. This passage is part of a larger prophecy where God declares judgment against nations, emphasizing the fate of those who oppose Him. The context reveals the seriousness of their situation as they lie with the uncircumcised, highlighting their status in death.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 32:27 | They do not lie down with the fallen warriors of old, who went down to Sheol with their weapons of war, whose swords were placed under their heads, whose shields rested on their bones, although the terror of the mighty was once in the land of the living. |
| 2 | Isaiah 1:31 | The strong man will become tinder and his work will be a spark; both will burn together, with no one to quench the flames. |
| 3 | Isaiah 14:9–10 | Sheol beneath is eager to meet you upon your arrival. It stirs the spirits of the dead to greet you— all the rulers of the earth. It makes all the kings of the nations rise from their thrones. |
| 4 | Luke 16:23–24 | In Hades, where he was in torment, he looked up and saw Abraham from afar, with Lazarus by his side. |
| 5 | Ezekiel 32:19–24 | Whom do you surpass in beauty? Go down and be placed with the uncircumcised! |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — גִבּוֹרִ֛ים, gi.bo.Rimgenerated
The word גִבּוֹר (gibbor) describes a strong or mighty individual, often a warrior or champion. It is a noun in the masculine plural form, indicating a group of powerful figures. This word is frequently used in contexts that emphasize strength and valor, such as in battles or leadership roles.
In this verse, the chiefs are depicted as mighty ones, emphasizing their power even in the realm of the dead. The term carries connotations of their former strength and authority, now rendered powerless in Sheol.
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 mighty chiefs, which is echoed in the KJV and ASV.
Where they part company is גִבּוֹרִ֛ים — strong (ASV, KJV) versus powerful (FBV). The translations agree on the portrayal of these figures as mighty leaders.
Sentence Structuregenerated
The finite verb יְדַבְּרוּ (they will speak) governs the main clause, with several phrases providing additional information about the speakers and their context. The structure emphasizes the action of speaking from Sheol, indicating a significant proclamation from the dead.
The sentence unfolds with a subject (the mighty chiefs), a prepositional phrase indicating their location (from the midst of Sheol), and further details about their message concerning Egypt and her allies.
Septuagint Backgroundgenerated
The Septuagint translates יְדַבְּרוּ as σοι, indicating a direct address in the Greek, which may suggest a more personal engagement with the audience. This choice emphasizes the communication aspect of the chiefs' speech.
The Greek word γίγαντες for גִבּוֹרִ֛ים suggests a broader interpretation of might, potentially indicating not just strength but also a formidable presence.
In plain words — the whole versegenerated
Ezekiel 32:21 shows mighty chiefs in Sheol speaking about Egypt and her allies, saying they have come down and lie with the uncircumcised, those slain by the sword. This verse highlights the fate of the dead and their acknowledgment of their circumstances.
Frequently Asked Questionsgenerated
It signifies that even in death, these mighty leaders acknowledge their fate and the consequences of their actions.
The uncircumcised represent those outside of God's covenant, emphasizing the separation between the faithful and those who have rejected God's ways.
The sword symbolizes death and violence, indicating that these leaders have fallen in battle and are now in Sheol.
It reflects God's judgment against nations, highlighting the consequences of rebellion against Him and the fate that awaits those who oppose His will.
Reflection Questionsgenerated
- What does the acknowledgment of the mighty chiefs in Sheol teach us about the consequences of our actions?
- How can we understand the significance of being 'uncircumcised' in our own lives today?
- In what ways do we see the themes of death and judgment reflected in our world?
- How can we apply the lessons from this passage about leadership and responsibility in our own lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 32:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe strong among the mighty shall speak to him,.... The strongest of them, such who have excelled others in strength and courage, famous for military exploits, who have been generals of armies, great
Read John Gill on Ezekiel 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword.
Read Robert Jamieson on Ezekiel 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prophet seems in this verse to introduce the next speakers in this parley, and bringing them in, gives their character. The strong; the powerful, the valiant, whose natural strength of body was great, and their courage greater, those that were strongest. Among the mighty; for feats they did, by which it appeared they might compared with others, pass for giants, mighty warriors. conquerors, and riders. Shall speak to him, the king of Egypt. Hell; or rather, the grave, where they lie without strength, as dead mortals, though while they lived they bore themselves as if gods and immortal. Them that help him; either these great ones shall speak to Hophra’ s helpers, or else these his…
Read Matthew Poole on Ezekiel 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 32:21 The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword.Ver. 21. The strong among the mighty.] Who might have seen many fair summers, had they not been cut off by Pharaoh’ s sword. Shall speak to him out of the midst of hell.] What they say to him, see Isaiah 14:10, where we have the like personification in poetry.
Read John Trapp on Ezekiel 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Speak to him.—The pronoun oscillates between the masculine and the feminine, because the thought is partly of the king and partly of the kingdom. The pronoun is determined by whichever is for the moment uppermost in the prophet’s mind. On Hell, see Note on Ezekiel 31:16-17. It occurs also at Ezekiel 32:27.
Read Charles John Ellicott on Ezekiel 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Out of the midst of hell] שאול sheol, the catacombs, the place of burial. There is something here similar to Isaiah 14:9, where the descent of the king of Babylon to the state of the dead is described.
Read AdamClarke on Ezekiel 32 →
CambridgeThe Cambridge Bible for Schools and Colleges21. The Pharaoh and his multitude are supposed here to have descended into Sheòl, and the “mighty ones” already there address them (Isaiah 14:8; Isaiah 14:10) or speak of them. The strong among the mighty] lit. the strong of the mighty, where “strong” is not a class among the mighty, but identical with them—the strong mighty ones (gen. of appos.). In LXX. “strong” is wanting as in Ezekiel 32:27. The word “strong” is that rendered mighty one of the nations, Ezekiel 31:11. It is probably entirely different (though the same in spelling) from the word God, Ezekiel 28:2, and from the phrase “mighty God,” Isaiah 9:6; Isaiah 10:21. speak to him] Or, of him. The words that follow seem spoken in…
Read Cambridge on Ezekiel 32 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe uncircumcised - throughout this dirge is equivalent to pagan viewed as impure (Ezekiel 31:18 note).
Read Albert Barnes 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
Mighty chiefs will speak from the midst of Sheol about Egypt and her allies: ‘They have come down and lie with the uncircumcised, with those slain by the sword.’
The strong among the mighty will speak to him out of the middle of Sheol with those who help him. They have gone down. The uncircumcised lie still, slain by the sword.
Mighty chiefs will speak from the midst of Sheol about Egypt and her allies: ‘They have come down and lie with the uncircumcised, with those slain by the sword.’
The bravest of the warriors will speak to him from the midst of Sheol along with his allies, saying: ‘The uncircumcised have come down; they lie still, killed by the sword.’
Tyndale line
The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword.
The strong among the mighty shall speak to him out of the midst of Sheol with them that help him: they are gone down, they lie still, even the uncircumcised, slain by the sword.
The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie still, even the uncircumcised, slain by the sword.
The strong among the mighty shall speak to him out of the midst of the grave with them that help him: they are gone down, they lie uncircumcised, slain by the sword.
The most mighty and strong shall speake to him out of the mids of hell with them that helpe her: they are gone downe and sleepe with the vncircumcised that be slaine by the sworde.
Strictly literal
The strong among the mighty, with them that helped him, shall speak to him out of the midst of Sheol: they are gone down, they lie still, the uncircumcised, slain by the sword.
Speak to him do the gods of the mighty out of the midst of sheol, With his helpers — they have gone down, They have lain with the uncircumcised, The pierced of the sword.
The gods of the mighty speak to him out of the midst of Sheol, || With his helpers—they have gone down, || They have lain with the uncircumcised, || The pierced of the sword.
Then will speak of him the strongest among the mighty out of the midst of the nether world with those that once helped him, They are gone down, there lie the uncircumcised,—slain by the sword.
The strongest of the warriors in Sheol will declare about Egypt and her allies, 'They have come down here! They will lie with the uncircumcised, with those who were killed by the sword.'
From the Latin
The most mighty among the strong ones shall speak to him from the midst of hell, they that went down with his helpers, and slept uncircumcised, slain by the sword.
Simplified
Powerful chiefs will speak from Sheol about Egypt and its allies: ‘They have come down here and lie with the heathen, with those killed by the sword.’
The strong among the great ones will say to him from the underworld, Are you more beautiful than any? go down, you and your helpers, and take your rest among those without circumcision, and those who have been put to the sword.
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 and the Septuagint agree on the core content of the verse, though the Septuagint's word order and phrasing differ. The primary message about the mighty chiefs speaking from Sheol remains consistent across both texts.
יְדַבְּרוּ־ ל֞וֹ אֵלֵ֧י גִבּוֹרִ֛ים מִתּ֥וֹךְ שְׁא֖וֹל אֶת־ עֹֽזְרָ֑יו יָֽרְד֛וּ שָׁכְב֥וּ הָעֲרֵלִ֖ים חַלְלֵי־ חָֽרֶב׃
9 of the 13 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 32:21
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — Noun common · masculine plural absoluteHNcmpa
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
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…
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
N-proper — Noun common · both singular absoluteHNcbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עָרֵל (arel) means 'uncircumcised' or 'having foreskin.' It is derived from a root that implies being exposed or projecting, specifically referring to the prepuce. The term is used technically in contexts related to circumcision.
עָרֵל 35 adj. having foreskin, i.e. uncircumcised
base
H6189 עָרֵל having foreskin, i.e. uncircumcised
6189 `arel aw-rale'
rom 6188; properly, exposed, i.e. projecting loose (as to the
prepuce); used only technically, uncircumcised (i.e. still
having the prepuce uncurtailed):--uncircumcised (person).
see HEBREW for 06188
עָרֵל (a.rel) — uncircumcised.
uncircumcised, having foreskin
Art | Adj — ParticleHTd/Aampa
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]
