Genesis 49:27 — Word Study
WLCבִּנְיָמִין֙ זְאֵ֣ב יִטְרָ֔ף בַּבֹּ֖קֶר יֹ֣אכַל עַ֑ד וְלָעֶ֖רֶב יְחַלֵּ֥ק שָׁלָֽל׃
BSABenjaminBinyâmîyn [son of the right hand] is a ravenous wolfzᵉʼêb [vicious, fierce, a predator] in the morningbôqer [at the break of day, a time of new beginnings] he devoursʼâkal▸ [eats, consumes] the preyʻad [spoils of war, booty] in the eveningʻereb [at sunset, a time of reflection] he divideschâlaq▸ [shares, apportions] the plundershâlâl [spoils, loot]
| Greek | English | Parsing |
|---|---|---|
| בִּנְיָמִין֙ | Benjamin | Noun proper masculine |
| זְאֵ֣ב | [is] a wolf | Noun common, masculine singular absolute |
| יִטְרָ֔ף | [which] it tears to pieces | Verb, Qal, imperfect third person masculine singular |
| בַּבֹּ֖קֶר | in the morning | Preposition, noun common masculine singular absolute |
| יֹ֣אכַל | he consumes | Verb, Qal, imperfect third person masculine singular |
| עַ֑ד | booty | Noun common, masculine singular absolute |
| וְלָעֶ֖רֶב | and to the evening | Conjunction, preposition, noun common masculine singular absolute |
| יְחַלֵּ֥ק | he divides | Verb, Piel, imperfect third person masculine singular |
| שָׁלָֽל׃ | plunder | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.” |
| KJV | ¶ Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil. |
| ASV | Benjamin is a wolf that raveneth: In the morning he shall devour the prey, And at even he shall divide the spoil. |
| YLT | Benjamin! a wolf teareth; In the morning he eateth prey, And at evening he apportioneth spoil.' |
| WEB | “Benjamin is a ravenous wolf. In the morning he will devour the prey. At evening he will divide the plunder.” |
| BBE | Benjamin is a wolf, searching for meat: in the morning he takes his food, and in the evening he makes division of what he has taken. |
The translations agree on the depiction of Benjamin as a ravenous wolf, emphasizing his ferocity and predatory nature.
The sentence has a main clause describing Benjamin and two sets of subordinate clauses indicating his actions at different times of the day.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבִּנְיָמִן
verbטָרַף
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 — Genesis 49:27
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 Blessings of Jacobgenerated
Genesis 49:27 is part of Jacob's final blessings to his sons, where he characterizes each tribe's nature and future. Here, he portrays Benjamin as a ravenous wolf, indicating both his ferocity and his role within the tribe of Israel. This blessing reflects the traits that will define the tribe of Benjamin, which is known for its warriors and fierce loyalty, as seen in other parts of the Old Testament.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 35:18 | And with her last breath—for she was dying—she named him Ben-oni. But his father called him Benjamin. |
| 2 | Genesis 46:21 | The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. |
| 3 | Deuteronomy 33:12 | Concerning Benjamin he said: “May the beloved of the LORD rest secure in Him; God shields him all day long, and upon His shoulders he rests.” |
| 4 | Numbers 23:24 | Behold, the people rise like a lioness; they rouse themselves like a lion, not resting until they devour their prey and drink the blood of the slain.” |
| 5 | Judges 3:15–29 | And again they cried out to the LORD, and He raised up Ehud son of Gera, a left-handed Benjamite, as their deliverer. So they sent him with tribute to Eglon king of Moab. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — בִּנְיָמִין, bin.ya.Mingenerated
The name בִּנְיָמִין (*Binyamin*) means 'son of the right hand,' indicating favor and strength. This name is significant as it refers to the youngest son of Jacob and Rachel, emphasizing his position within the family and the tribe that descended from him. The parsing as a proper noun indicates its importance as a personal name rather than a common noun.
The term is consistently used to refer to both the individual Benjamin and the tribe, highlighting their unique characteristics and role in Israel's history. The lexicons affirm its connection to strength and favor, which is fitting given Jacob's blessing.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the depiction of Benjamin as a ravenous wolf, emphasizing his ferocity and predatory nature.
Sentence Structuregenerated
The finite verb יִטְרָ֔ף governs the clause, describing Benjamin's action as a wolf. The structure includes two main actions: devouring in the morning and dividing in the evening, which are presented in a parallel fashion to emphasize the contrast between the two times of day.
The sentence is structured to highlight Benjamin's nature through vivid imagery, with the actions of tearing and consuming reflecting his fierce character. The word order in Hebrew places emphasis on Benjamin as the subject, followed by his actions.
Septuagint Backgroundgenerated
The Septuagint translates בִּנְיָמִין as βενιαμιν, maintaining the name's significance. The choice of λύκος for 'wolf' indicates a direct translation that preserves the original meaning, emphasizing the predatory nature of Benjamin.
This choice aligns with the Hebrew imagery, reinforcing the character traits associated with Benjamin and his tribe.
In plain words — the whole versegenerated
Genesis 49:27 describes Benjamin as a fierce wolf, highlighting his strength and predatory nature. In the morning, he devours his prey, and in the evening, he divides the spoils. This imagery reflects the characteristics of the tribe of Benjamin, known for its warriors and loyalty.
Frequently Asked Questionsgenerated
This imagery suggests that Benjamin is fierce and strong, capable of taking what he desires, much like a wolf in the wild.
The contrast between morning and evening highlights the different aspects of Benjamin's character and actions throughout the day.
The blessing foreshadows the traits of the tribe, which is known for its warriors and fierce loyalty, reflecting the characteristics of Benjamin himself.
This name indicates favor and strength, suggesting that Benjamin holds a special place within Jacob's family and the nation of Israel.
Reflection Questionsgenerated
- What qualities do I see in myself that reflect the characteristics of Benjamin as a fierce warrior?
- How can I apply the lessons from Benjamin's blessing to my own life and actions?
- In what ways can I demonstrate strength and loyalty in my relationships?
- How does understanding the traits of the tribes of Israel enhance my reading of the Old Testament?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often connecting it to the character of Paul from the tribe of Benjamin and his transformation.
This thoroughly suits Paul, who was of the tribe of Benjamin. For when he was young, he was a ravening wolf; but when he believed, he "apportioned" food.Early Church Fathers on Genesis 49 →
[This refers to] Paul, who was a wolf to the wolves and snatched all souls away from the evil one. And “in the evening he will divide what he seizes,” that is, at the end of the world he will also rest with a reward greater than his labors.Early Church Fathers on Genesis 49 →
The devil has many wolves, whom he directs towards the sheep of Christ; and therefore Joseph, being intelligent, snatched the wolf Paul, the enemy who came to plunder the sheep, in order to save his own sheep,Early Church Fathers on Genesis 49 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 49:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBenjamin shall ravin as a wolf,.... All the three Targums apply this prophecy to the priests offering the daily sacrifice, morning and evening, in the temple, which stood in the lot of Benjamin, and
Read John Gill on Genesis 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBenjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil. Benjamin shall ravin as a wolf.
Read Robert Jamieson on Genesis 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe notes the warlike and fierce disposition and carriage of that tribe. Instances whereof we have 19:1-20:48 :35. This may be understood, either of the same wolf, which in the morning, being more hungry and greedy, devours his prey alone; but in the evening, being in some measure satisfied, is content that his brethren should share with him. Or rather of several sorts of wolves, whereof some hunt and devour alone, others hunt in couples or troops, and those divide the prey among themselves. He mentions both morning and evening, because these are the two seasons when the wolves prey, and to note that this would be Benjamin’ s carriage both in the first and last times of that tribe, as indeed…
Read Matthew Poole on Genesis 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 49:27 Benjamin shall ravin [as] a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.Ver. 27. Benjamin shall ravin as a wolf.] There are that think that this ought to be applied to St Paul the Benjamite; who while he was Saul, not content to consent to St Stephen’ s death, - though it be all one to hold the sack, and to fill it; to do evil, and to consent unto it, - "he made havoc of the Church," like a ravening wolf; "entering into houses also, and haling men and women to prison." Yea, he lies "breathing out threatenings and slaughter," panting and windless, as a tired wolf: and, having recovered himself, is marching toward Damascus for more prey…
Read John Trapp on Genesis 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Benjamin.—With this description of their ancestor agrees the character of his race, which was the most spirited and warlike of all the tribes of Israel. It would be interesting to compare the notices of the several tribes in the subsequent history with Jacob’s blessing of their progenitors, and with that also given by Moses. The fathers, moreover, found in the words of the patriarch faint foreshadowings of the spiritual truths of Christianity. But such discussions exceed the limits of a commentary, and it has seemed best to give only the primary explanation of Jacob’s words, in accordance, as far as possible, with the standpoint of the patriarch himself.
Read Charles John Ellicott on Genesis 49 →
CambridgeThe Cambridge Bible for Schools and Colleges27. Benjamin] The fierce and warlike qualities of Benjamin, here described under the simile of a wolf, appear in Judges 5:14; Judges 5:19; Judges 20:21-25. a wolf that ravineth] i.e. a wolf that seizes and rends his prey. Cf. Ezekiel 22:27. Elsewhere in the O.T. the simile of a wolf is used only in a bad sense. To “ravin” is Old English for “to prey with rapacity”: cf. Shakespeare, Cymb., i. 6, “The cloy’d will, … ravening first The lamb.” at even] Compare the expression “evening wolves,” i.e. those which “at even” are most terrible and savage; Jeremiah 5:6; Habakkuk 1:8; Zephaniah 3:3. It is noteworthy that there is no certain reference to the reign of Saul as conferring distinction upon…
Read Cambridge on Genesis 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. Let him tear in pieces — We prefer this jussive rendering as being in the most perfect keeping with the spirit of the entire prophecy, and as giving the passage greater expressiveness.
Read Daniel Denison Whedon on Genesis 49 →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
Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.”
“Benjamin is a ravenous wolf. In the morning he will devour the prey. At evening he will divide the plunder.”
Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.”
Benjamin is a ravenous wolf; in the morning devouring the prey, and in the evening dividing the plunder.”
Tyndale line
¶ Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.
Benjamin is a wolf that raveneth: In the morning he shall devour the prey, And at even he shall divide the spoil.
Benjamin is a wolf that ravineth: In the morning he shall devour the prey, And at even he shall divide the spoil.
Benjamin shall raven as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.
Beniamin shall rauine as a wolfe: in the morning he shall deuoure the pray, and at night he shall deuide the spoyle.
Strictly literal
Benjamin — [as] a wolf will he tear to pieces; In the morning he will devour the prey, And in the evening he will divide the booty.
Benjamin! a wolf teareth; In the morning he eateth prey, And at evening he apportioneth spoil.'
Benjamin! A wolf tears; In the morning he eats prey, || And at evening he apportions spoil.”
Benjamin shall be as a wolf that rendeth: in the morning he shall devour the prey, and at evening he shall divide the spoil.
Benjamin is a hungry wolf. In the morning he will devour the prey, and in the evening he will divide the plunder.”
From the Latin
Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil.
Simplified
Benjamin is a vicious wolf. In the morning he destroys his enemies, in the evening he divides the loot.”
Benjamin is a wolf, searching for meat: in the morning he takes his food, and in the evening he makes division of what he has taken.
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 closely, with nine out of nine words matching. The Samaritan Pentateuch shows variation in two words: it uses 'בנימים' (Benjamin) and 'עדי' (prey), indicating some differences in the text tradition while still conveying a similar message.
בִּנְיָמִין֙ זְאֵ֣ב יִטְרָ֔ף בַּבֹּ֖קֶר יֹ֣אכַל עַ֑ד וְלָעֶ֖רֶב יְחַלֵּ֥ק שָׁלָֽל׃
9 of the 9 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.
בנימים זאב יטרף בבקר יאכל עדי ולערב יחלק שׁלל
2 words differ from the Masoretic Text: בנימים (Benjamin), עדי (prey)
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 Genesis 49:27
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word בִּנְיָמִין (i.e., *Binyamiyn*) means 'son of the right hand.' It refers primarily to Benjamin, the youngest son of Jacob and Rachel, as well as to the tribe descended from him. The entries also mention a son of Bilhan and several individuals from the time of Ezra. Notably, the name is associated with various contexts in the Old Testament.
בִּנְיָמִין n.pr.m. 166 (son of (the) right hand)—
youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
son of Bilhan and great-grandson of Benjamin
a Jew of Ezra's time
base
H1144 בִּנְיָמִין . youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
. son of Bilhan and great-grandson of Benjamin
. a Jew of Ezra's time
1144 Binyamiyn bin-yaw-mene'
from 1121 and 3225; son of (the) right hand; Binjamin,
youngest son of Jacob; also the tribe descended from him, and
its territory:--Benjamin.
see HEBREW for 01121
see HEBREW for 03225
בִּנְיָמִין (bin.ya.min) — Benjamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
father of: Bela (H1106A), Becher (H1071), Ashbel (H0788), Gera (H1617), Naaman (H5283), Ehi (H0278), Rosh (H7220), Muppim (H4649), Huppim (H2650H), Ard (H0714), Ahiram (H0297) and Jediael (H3043); also called Jamin at 1Sa.9.1,4; 22.7; 1x
§ Benjamin = "son of the right hand"
1) Jacob's and Rachel's youngest son, Joseph's full brother
2) son of Bilhan, great-grandson of Benjamin
3) a Benjamite, one of the sons of Harim, in the time of Ezra who had taken a strange wife
N-proper — Noun proper masculineHNpm
ben'-ja-min (binyamin, or binyamin; Beniaein, Beniamin):
1. The Patriarch:
The youngest of Jacob's sons. His mother Rachel died in giving him birth. As she felt death approaching she called him Benoni, "son of my sorrow." Fearing, probably, that this might bode evil for the child--for names have always preserved a peculiar significance in the East--Jacob called him Benjamin, "son of the fight hand" (Ge 35:17 ff). He alone of Jacob's sons was born in Palestine, between Bethel and Ephrath. Later in the chapter, in the general enumeration of the children born in Paddan-ar am, the writer fails to except Benjamin (Ge 35:24). Joseph was his full brother. In the history where Benjamin appears as an object of solicitude to his father and brothers, we must not forget that he was already a…
Benjamin
Son of my right hand. (1.) The younger son of Jacob by Rachel (Gen. 35:18). His birth took place at Ephrath, on the road between Bethel and Bethlehem, at a short distance from the latter place. His mother died in giving him birth, and with her last breath named him Ben-oni, son of my pain, a name which was changed by his father into Benjamin. His posterity are called Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21).
The tribe of Benjamin at the Exodus was the smallest but one (Num. 1:36, 37; Ps. 68:27). During the march its place was along with Manasseh…
(son of the right hand, fortunate). The youngest of the children of Jacob. His birth took place on the road between Bethel and Bethlehem, near the latter, B.C. 1729. His mother, Rachel, died in the act of giving him birth, naming him with her last breath Ben-oni (son of my sorrow). This was by Jacob changed into Benjamin. (Genesis 35:16,18) Until the journeys of Jacob’s sons and Jacob himself into Egypt we hear nothing of Benjamin. Nothing personal is known of him. Henceforward the history of Benjamin is the history of the tribe. A man of the tribe of Benjamin, son of bilhan, and the head of a family of warriors. (1 Chronicles 7:10) One of the "sons of Harim," an Israelite in the time of Ezra who had married a foreign wife. (Ezra…
The youngest son of Jacob and Rachel, Ge 35:16-18. Rachel died immediately after he was born, and with her last breath named him Ben-oni, the son of my sorrow; but Jacob called him Benjamin, son of my right hand. He was a great comfort to his father, who saw in him the beloved wife he had buried, and Joseph whose loss he mourned. He could hardly be persuaded to let him go with his brethren to Egypt, Ge 42:38. The tribe of Benjamin was small at first and was almost exterminated in the days of the Judges, Jud 20:1-48, but afterwards greatly increased, 2Ch 14:8 17:17. It was valiant, Ge 49:27, and "beloved of the Lord,"…
זְאֵב (z'ev) means 'wolf' and is derived from an unused root that suggests a yellow color. The term is straightforwardly defined across the entries, with no significant variation in meaning. It appears in contexts referring to the animal itself.
H2061 זְאֵב wolf
2061 z'eb zeh-abe'
from an unused root meaning to be yellow; a wolf:--wolf.
זְאֵב (ze.ev) — wolf.
wolf
N-ms — Noun common · masculine singular absoluteHNcmsa
woolf
(1) ze'ebh (Ge 49:27; 11:6; 65:25; Jer 5:6; Eze 22:27; Hab 1:8; Ze 3:3; also as proper name, Zeeb, prince of Midian, Jud 7:25; 8:3; Ps 83:11); compare Arabic dhi'b, colloquial dhib, or dib;
(2) lukos (Mt 7:15; 10:16; Lu 10:3; Joh 10:12; Ac 20:29; Ecclesiasticus 13:17; compare 2 Esdras 5:18, lupus);
Wolf
Heb. zeeb, frequently referred to in Scripture as an emblem of treachery and cruelty. Jacob’s prophecy, “Benjamin shall ravin as a wolf” (Gen. 49:27), represents the warlike character of that tribe (see Judg. 19-21). Isaiah represents the peace of Messiah’s kingdom by the words, “The wolf also shall dwell with the lamb” (Isa. 11:6). The habits of the wolf are described in Jer. 5:6; Hab. 1:8; Zeph. 3:3; Ezek. 22:27; Matt. 7:15; 10:16; Acts 20:29. Wolves are…
There can be little doubt that the wolf of Palestine is the common Canis lupus , and that this is the animal so frequently mentioned in the Bible. (The wolf is a fierce animal of the same species as the dog, which it resembles. The common color is gray with a tinting of fawn, and the hair is long and black. The Syrian wolf is of lighter color than the wolf of Europe it is the dread of the shepherds of Palestine. --ED.) Wolves were doubtless far more common in biblical times than they are now, though they are occasionally seen by modern travellers. The following are the scriptural allusions to the wolf: Its ferocity is mentioned in (Genesis 49:27; Ezekiel 22:27); Habb 1:8; Matt 7:15 Its nocturnal habits, in (
A ferocious wild animal, the Canis Lupus of Linnaeus, belonging to the dog genus. Indeed, it closely resembles the dog; and it is only by a few slight differences of shape that they are distinguished. Wolves never bark, but only howl. They are cruel, but cowardly animals; they fly from man, except when impelled by hunger; in which case they prowl by night in great droves through villages, and destroy any persons they meet, Jer 5:6 Eze 22:27 Hab 1:8.
They are swift of foot, strong enough to carry off a sheep at full speed, and an overmatch for ordinary dogs. In severe winters, wolves assemble in large troops, join in dreadful howlings, and make terrible devastation. They are the peculiar object of terror to shepherds, as the…
טָרַף (taraph) is a Hebrew verb meaning to tear, rend, or pluck. It can describe the action of tearing in various forms, such as being torn in pieces or providing food. The entries indicate a range of uses, from physical tearing to metaphorical feeding, with specific examples in contexts like animals being torn apart.
טָרַף vb. tear, rend, pluck
Qal tear, rend
Niph. of animal torn
Pu. Joseph has certainly been torn in pieces
Hiph. let me devour my appointed bread
base
H2963 טָרַף tear, rend, pluck
2963 taraph taw-raf'
a primitive root; to pluck off or pull to pieces; causatively
to supply with food (as in morsels):--catch, X without doubt,
feed, ravin, rend in pieces, X surely, tear (in pieces).
טָרַף (ta.raph) — to tear.
1) to tear, rend, pluck
1a) (Qal) to tear, rend
1b) (Niphal) to be torn in pieces
1c) (Poal) to be torn in pieces
1d) (Hiphil) to provide food
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
עַד (ad) refers to 'booty' or 'prey.' It is noted as a masculine noun and is linked to the aim of an attack, suggesting a focus on what is gained from conflict. The entries consistently emphasize this meaning without significant variation.
עַד n.[m.] booty, prey
base
H5706 עַד booty, prey
5706 `ad ad
the same as 5703 in the sense of the aim of an attack;
booty:--prey.
see HEBREW for 05703
עַד (ad) — prey.
booty, prey
N-ms — Noun common · masculine singular absoluteHNcmsa
boot'-i (baz and baz): "Booty" is the translation of baz or baz, usually rendered "prey" and "spoil" (Jer 49:32); of malqoach, "prey," "booty" (Nu 31:32, "the booty--the rest of the prey," the Revised Version (British and American) "the prey, over and above the booty," baz); of meshiccah, "spoil" (Hab 2:7; Ze 1:13; the Revised Version (British and American) "spoil"); of opheleia, "gain" (2 Macc 8:20). "Booty respects what is of personal service to the captor; spoils whatever serves to designate his triumph; prey includes whatever gratifies the appetite and is to be consumed" (Crabb, English Synonymes). Persons (for slaves, etc.) might be part of the booty. See also SPOIL.
W. L. Walker
Booty
Captives or cattle or objects of value taken in war. In Canaan all that breathed were to be destroyed (Deut. 20: 16). The “pictures and images” of the Canaanites were to be destroyed also (Num. 33:52). The law of booty as to its division is laid down in Num. 31:26-47. David afterwards introduced a regulation that the baggage-guard should share the booty equally with the soldiers engaged in battle. He also devoted of the spoils of war for the temple (1 Sam. 30:24-26; 2 Sam. 8:11; 1 Chr. 26:27).
consisted of captives of both sexes, cattle, and whatever a captured city might contain, especially metallic treasures. Within the limits of Canaan no captives were to be made, (20:14,16) beyond these limits, in case of warlike resistance, all the women and children were to be made captives, and the men put to death. The law of booty is given in (Numbers 31:26-47) As regarded the army, David added a regulation that the baggage guard should share equally with the troops engaged. (1 Samuel 30:24; 25)
Spoils taken in war were to be shared equally by those who fought and those who guarded the camp, Nu 31:27-32. The Lord’s portion was first deducted from the whole; and in after-times the king appropriated a large part to himself.
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
N-ms — Noun common · masculine singular absoluteHNcmsa
