Ezekiel 32:28 — Word Study
WLCוְאַתָּ֗ה בְּת֧וֹךְ עֲרֵלִ֛ים תִּשָּׁבַ֥ר וְתִשְׁכַּ֖ב אֶת־ חַלְלֵי־ חָֽרֶב׃
BSA◂But you tooʼattâh [the king of Egypt] will be shatteredshâbar▸ [broken, cut down] and lie downshâkab▸ [rest, sleep with the dead] amongtâvek the uncircumcisedʻârêl [those without a covenant, heathen] withʼêth [near, in company with] those slainchâlâl [killed, pierced] by the swordchereb [a cutting instrument, a tool of war]
| Greek | English | Parsing |
|---|---|---|
| וְאַתָּ֗ה | and you | Conjunction, pronoun |
| בְּת֧וֹךְ | in among | Preposition, noun common masculine singular construct |
| עֲרֵלִ֛ים | uncircumcised [men] | Adj |
| תִּשָּׁבַ֥ר | you will be broken | Verb, Niphal, imperfect second person masculine singular |
| וְתִשְׁכַּ֖ב | and you may lie | Conjunction, verb qal second person masculine singular |
| אֶת־ | with | Preposition |
| 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 | But you too will be shattered and lie down among the uncircumcised, with those slain by the sword. |
| KJV | Yea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword. |
| ASV | But thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain by the sword. |
| YLT | And thou, in the midst of the uncircumcised art broken, And dost lie with the pierced of the sword. |
| WEB | “But you will be broken among the uncircumcised, and will lie with those who are slain by the sword. |
| BBE | But you will have your bed among those without circumcision, and will be put to rest with those who have been put to death with the sword. |
Where they part company is חַלְלֵי־ — see How Translations Differ.
The main clause introduces the subject's fate, with two phrases elaborating on the actions and context of that fate.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbשָׁבַר
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 32:28
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 Fate of Egyptgenerated
Ezekiel 32:28 reveals a grim prophecy for the king of Egypt, indicating that he will not escape the fate of death that befalls others. This verse is part of a larger passage that describes the judgment against various nations, emphasizing that even the proud will be humbled and lie among the uncircumcised, a term that signifies those outside the covenant community. The surrounding verses illustrate the fate of other nations, reinforcing the inevitability of death and disgrace for all, regardless of their previous might.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:34–35 | As you watched, a stone was cut out, but not by human hands. It struck the statue on its feet of iron and clay, and crushed them. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — אַתָּה, ve.'a.Tahgenerated
The Hebrew word אַתָּה (attah) is a second-person pronoun used to address someone directly. It is often used in contexts where God speaks to individuals, emphasizing a personal address. The masculine form here indicates it is directed specifically at the king of Egypt, highlighting his direct involvement in the prophecy.
This pronoun has different forms for gender and number, but in this case, it serves to underscore the personal nature of the message being delivered.
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 uses you will be shattered, which is matched by the KJV and ASV, all maintaining the sense of destruction.
Where they part company is חַלְלֵי־ — the word for slain. The LSV, ULB, and YLT render it as pierced, while the FBV and NETB choose killed. This difference highlights the nuance in the understanding of the term.
Sentence Structuregenerated
The finite verb תִּשָּׁבַ֥ר, you will be broken, governs the main clause, with two phrases attached: one describing the action of lying down and the other indicating the company of the uncircumcised. The structure emphasizes the fate of the subject in a straightforward manner.
The order of the Hebrew words places emphasis on the subject, אַתָּה, at the beginning, which draws immediate attention to the king of Egypt and the impending judgment upon him.
Septuagint Backgroundgenerated
The Septuagint translates אַתָּה as σὺ (sy), maintaining the direct address to the king. This shows a consistent interpretation of the pronoun's role in conveying a personal message.
The choice of ἀπεριτμήτων for עֲרֵלִ֛ים suggests a focus on the uncircumcised as those outside the covenant, reinforcing the theme of separation from God's people.
In plain words — the whole versegenerated
Ezekiel 32:28 warns the king of Egypt that he will be shattered and will lie down among the uncircumcised, those who are outside the covenant. This message emphasizes that even powerful leaders will face death and disgrace, joining the ranks of those slain by the sword.
Frequently Asked Questionsgenerated
To lie down among the uncircumcised signifies being among those who are outside the covenant community, indicating a state of disgrace and judgment.
The direct address emphasizes the personal nature of the prophecy, indicating that the king's actions have led to this judgment.
The term 'shattered' indicates a complete destruction of power and dignity, reflecting the totality of the king's downfall.
This verse fits within a larger prophecy about the fate of various nations, illustrating that all will face judgment, regardless of their previous strength.
Reflection Questionsgenerated
- What does it mean to be 'uncircumcised' in the context of this verse?
- How can we understand the judgment of powerful leaders in light of this prophecy?
- In what ways does this passage challenge our views on power and vulnerability?
- How does the imagery of lying down with the slain resonate in our understanding of mortality?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 32:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, thou shalt be broken in the midst of the uncircumcised,.... Kimchi, and so others, think this is said to Pharaoh king of Egypt; but rather it respects the prince of the Scythians, who should
Read John Gill on Ezekiel 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword. Yea, thou shalt be broken - thou, too, Egypt, like them, shalt lie as one vanquished.
Read Robert Jamieson on Ezekiel 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou; chief of Meshech and Tubal, though not named. Shalt be broken; shalt be killed with the rest of wicked followers. Shalt lie with them; without regard hurled into the pit with the common soldiers, as thou fallest with them. That are slain; whose throats were cut after they were taken. With the sword of Halyattes and his Lydians, in revenge it is like of the spoil done to Sardis; and by Cyaxares, in revenge of the-affront they gave him, forcing him to quit the siege of Nineveh, and by giving him child’ s flesh to eat, pretending it was venison taken by them in hunting.
Read Matthew Poole on Ezekiel 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 32:28 Yea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with [them that are] slain with the sword.Ver. 28. Yea, thou shalt be broken.] Thou, O Pharaoh, shalt have a deeper degree of torment in hell. Potentes potenter torquebuntur.
Read John Trapp on Ezekiel 32 →CambridgeThe Cambridge Bible for Schools and Colleges28. Yea, thou shalt] thou also shalt. The Pharaoh is addressed. The phrase “shalt be broken” is wanting in LXX.—“thou also shalt lie in the midst of the uncircumcised, with them that have been slain with the sword.”
Read Cambridge on Ezekiel 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22-31. The prophet, in a style which Dante has imitated, now catalogues the nations whom he sees in the underworld.
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
But you too will be shattered and lie down among the uncircumcised, with those slain by the sword.
“But you will be broken among the uncircumcised, and will lie with those who are slain by the sword.
But you too will be shattered and lie down among the uncircumcised, with those slain by the sword.
“But as for you, in the midst of the uncircumcised you will be broken, and you will lie with those killed by the sword.
Tyndale line
Yea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword.
But thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain by the sword.
But thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain by the sword.
Yes, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword.
Yea, thou shalt be broken in the middes of the vncircumcised, and lie with them that are slaine by the sworde.
Strictly literal
Thou also shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword.
And thou, in the midst of the uncircumcised art broken, And dost lie with the pierced of the sword.
And you are broken in the midst of the uncircumcised, || And lie with the pierced of the sword.
But thou shalt be broken in the midst of the uncircumcised, and shalt lie with those that are slain by the sword.
So you, Egypt, will be broken in the midst of the uncircumcised! You will lie alongside those who were pierced by the sword.
From the Latin
So thou also shalt be broken in the midst of the uncircumcised, and shalt sleep with them that are slain by the sword.
Simplified
However, you will also be cut down and laid to rest with the heathen, with those killed by the sword.
But you will have your bed among those without circumcision, and will be put to rest with those who have been put to death with 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 states: וְאַתָּ֗ה בְּת֧וֹךְ עֲרֵלִ֛ים תִּשָּׁבַ֥ר וְתִשְׁכַּ֖ב אֶת־ חַלְלֵי־ חָֽרֶב׃. The Septuagint matches six of the eight words, maintaining a similar meaning but with different word order, reflecting the translators' interpretive choices.
וְאַתָּ֗ה בְּת֧וֹךְ עֲרֵלִ֛ים תִּשָּׁבַ֥ר וְתִשְׁכַּ֖ב אֶת־ חַלְלֵי־ חָֽרֶב׃
6 of the 8 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 32:28
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2ms
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.
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
Adj — AdjHAampa
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Niphal-Imperf-2ms — Verb · Niphal · imperfect second person masculine singularHVNi2ms
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
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)
Conj | V-Qal-Imperf-2ms — Conjunction · verb qal second person masculine singularHC/Vqu2ms
Lie
An intentional violation of the truth. Lies are emphatically condemned in Scripture (John 8:44; 1 Tim. 1:9, 10; Rev. 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Gen. 12:12, 13; 20:2), Isaac (26:7), and Jacob (27:24); also by the Hebrew midwives (Ex. 1:15-19), by Michal (1 Sam. 19:14), and by David (1 Sam. 20:6). (See ANANIAS.)
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
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]