Habakkuk 3:14 — Word Study
WLCנָקַ֤בְתָּ בְמַטָּיו֙ רֹ֣אשׁ פְּרָזָ֔יו יִסְעֲר֖וּ לַהֲפִיצֵ֑נִי עֲלִ֣יצֻתָ֔ם כְּמוֹ־ לֶאֱכֹ֥ל עָנִ֖י בַּמִּסְתָּֽר׃
BSAWith his own spearmaṭṭeh [staff, tribe leader's rod] You piercednâqab■ [to curse, violently struck] his headrôʼsh [the topmost part of the body] when his warriorspârâz△ [strong leaders, chieftains] stormed outçâʻar▸ [raged, came like a whirlwind] to scatter uspûwts [disperse, shatter] gloatingʻălîytsûwth△ [with great joy, exultation] as though readykᵉmôw to secretlymiçtâr [in hiding, covertly] devourʼâkal [eat, consume] the weakʻânîy [afflicted, humble]
| Greek | English | Parsing |
|---|---|---|
| נָקַ֤בְתָּ | you pierced | Verb, Qal, perfect second person masculine singular |
| בְמַטָּיו֙ | with own arrows his | Preposition, noun common masculine plural construct, suffix |
| רֹ֣אשׁ | [the] head of | Noun common, masculine singular construct |
| פְּרָזָ֔יו | warriors his | Noun common masculine plural construct, suffix |
| יִסְעֲר֖וּ | they storm | Verb, Qal, imperfect third person masculine plural |
| לַהֲפִיצֵ֑נִי | to scatter me | Preposition, verb hiphil infinitive construct common, suffix |
| עֲלִ֣יצֻתָ֔ם | exultation their | Noun common feminine singular construct, suffix |
| כְּמוֹ־ | [was] like | Preposition |
| לֶאֱכֹ֥ל | to devour | Preposition, verb qal infinitive construct common |
| עָנִ֖י | [the] afflicted | Adj |
| בַּמִּסְתָּֽר׃ | in the secret place | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | With his own spear You pierced his head, when his warriors stormed out to scatter us, gloating as though ready to secretly devour the weak. |
| KJV | Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. |
| ASV | Thou didst pierce with his own staves the head of his warriors: They came as a whirlwind to scatter me; Their rejoicing was as to devour the poor secretly. |
| YLT | Thou hast pierced with his staves the head of his leaders, They are tempestuous to scatter me, Their exultation [is] as to consume the poor in secret. |
| WEB | You pierced the heads of his warriors with their own spears. They came as a whirlwind to scatter me, gloating as if to devour the wretched in secret. |
| BBE | You have put your spears through his head, his horsemen were sent in flight like dry stems; they had joy in driving away the poor, in making a meal of them secretly. |
Where they part company is עֲלִ֣יצֻתָ֔ם — the BSB uses gloating, while the KJV and ASV use exultation.
The sentence has a main clause with two subordinate clauses that provide context to the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָקַב
The sentence as the grammar sees it Open the tree ›
2 of 11 occur nowhere else in the Old Testament — words chosen on purpose.
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 — Habakkuk 3:14
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 — God's Victory Over His Enemiesgenerated
Habakkuk 3:14 describes how God uses His might to defeat the enemies of His people. The verse highlights the violent joy of the enemy as they attempt to scatter God's people, but it is God who ultimately pierces their head, symbolizing His victory. This passage is part of a larger context where Habakkuk reflects on God's past deeds and His power to save, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 11:4–7 | So Moses declared, “This is what the LORD says: ‘About midnight I will go throughout Egypt, |
| 2 | Exodus 12:12–13 | On that night I will pass through the land of Egypt and strike down every firstborn male, both man and beast, and I will execute judgment against all the gods of Egypt. I am the LORD. |
| 3 | Exodus 14:17–18 | And I will harden the hearts of the Egyptians so that they will go in after them. Then I will gain honor by means of Pharaoh and all his army and chariots and horsemen. |
| 4 | Psalm 78:50–51 | He cleared a path for His anger; He did not spare them from death but delivered their lives to the plague. |
| 5 | Psalm 83:9–11 | Do to them as You did to Midian, as to Sisera and Jabin at the River Kishon, |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — נָקַ֤בְתָּ, na.Kav.tagenerated
The verb נָקַב (naqab) means to pierce or strike through, often with a sense of violence. It can also imply cursing or blaspheming, indicating a strong emotional context. The parsing shows it is a perfect verb in the second person masculine singular, suggesting direct action by God.
This word's usage here emphasizes God's decisive action against the enemy, portraying Him as a powerful warrior who uses His spear to deliver judgment. The violent connotation of the word enhances the imagery of God's intervention in the battle.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of נָקַ֤בְתָּ as pierced.
Sentence Structuregenerated
The main verb נָקַ֤בְתָּ governs the entire verse, indicating God's action. The structure includes a prepositional phrase describing the means by which the action occurs, followed by a noun phrase that identifies the target of the action, and additional clauses that describe the enemy's actions and emotions.
The Hebrew word order places emphasis on God's piercing action first, followed by the description of the enemy's storming out to scatter, highlighting the contrast between God's power and the enemy's intent.
Septuagint Backgroundgenerated
The Septuagint translates נָקַ֤בְתָּ as διέκοψας, which means 'you cut through.' This choice emphasizes the decisive and violent nature of God's action against the enemy.
The use of διέκοψας suggests a focus on the act of cutting, which aligns with the imagery of piercing but may also imply a more surgical precision in God's judgment.
In plain words — the whole versegenerated
Habakkuk 3:14 tells us that God uses His own spear to pierce the head of the enemy while they come out to scatter His people. The verse captures the fierce joy of the enemy as they prepare to attack, but it is God who ultimately prevails over them.
Frequently Asked Questionsgenerated
It signifies God's decisive victory over those who oppose Him, illustrating His power to protect His people.
The warriors refer to the strong leaders or chieftains of the enemy who come to attack God's people.
The gloating indicates their confidence and joy in their perceived victory over God's people, which is ultimately thwarted by God's intervention.
This verse reflects on God's historical deliverance of His people, affirming His ongoing power and commitment to protect them.
Reflection Questionsgenerated
- In what ways have I seen God's intervention in my own life during difficult times?
- How can I remind myself of God's power when I face challenges or feel overwhelmed?
- What does it mean for me to trust in God's protection against those who oppose me?
- How can I cultivate a heart that rejoices in God's victories rather than in my own strength?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, interpreting it in light of God's judgment and the fate of the wicked.
You have cursed his scepters, the heads of his warriors, who come like a whirlwind to scatter me. Their rejoicing is like that of someone who devours the poor in secret.Early Church Fathers on Habakkuk 3 →
You cut off the heads of the mighty in their alienation; the nations will be moved in it. In the Greek, it is written "in ecstasy," which some have interpreted as "in stupor," others "in mental excess." Whether it is called stupor,Early Church Fathers on Habakkuk 3 →
“They will open their mouths like a pauper eating in secret.” Just as a pauper who has remained fasting for some time, if he happens to find food somewhere, hastens to refresh himself with it in secret,Early Church Fathers on Habakkuk 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 3:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou didst strike through with his staves the head of his villages,.... Of his warriors, mighty men, princes; so the Vulgate Latin, Septuagint, Syriac, and Arabic versions; or of his armies, as
Read John Gill on Habakkuk 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.
Read Robert Jamieson on Habakkuk 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou, O God, didst strike through with his staves; either meant of the staves or arms of the Canaanitish kings which they lifted up against Israel, thereby provoking Israel to fight, in which being overcome, they perished by their own arms taken from them; or it may be meant of the weapons of Joshua and Israel, called staves, for that they were arrows and spears, which are armed staves: or it might be translated tribes; so with the tribes of Israel, the tribes of God’ s anointed, or by them, were these Canaanites destroyed. The head of his villages; all the cities, and all the unwalled towns; for so Israel destroyed the daughters with the mothers, i.e. the villages with the cities. They…
Read Matthew Poole on Habakkuk 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 3:14 Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing [was] as to devour the poor secretly.Ver. 14. Thou didst strike through with his staves, the heads of his villages] Heb. Thou didst pierce, or bore through, as with an auger, with his staves (a metaphor from shepherds, according to that, Psalms 23:4, "thy rod and thy staff"), or, with his tribes (the Dωδεκαφυλον, Acts 26:7), that entered the land of promise; with these men, or with these weapons, though never so unlikely, thou didst, by the hand of David, wound the hairy scalp of thine enemies, those pagans and persecutors; and much more wilt, by the…
Read John Trapp on Habakkuk 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Thou dost strike through with his staves . . .—Better, Thou dost pierce with his (scil., thine anointed people’s) spears the head of his (the enemy’s) princes, when they sweep by to scatter me abroad, when they exult as if to devour the afflicted secretly. The first clause is very obscure. Matteh means not only “spear,” but also “rod,” “stem,” “tribe” (see on Habakkuk 3:9); and the word which we translate “princes” may also, perhaps, mean “villages.” (See on Judges 5:7.) It is also uncertain to whom the possessive pronouns attached to these substantives refer the last clause we are reminded of several passages in the Psalms, notably, Psalms 10:9; Psalms 14:4; Psalms 17:12.
Read Charles John Ellicott on Habakkuk 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Thou didst strike through] The Hebrew will bear this sense: "Thou hast pierced amidst their tribes the head of their troops," referring to Pharaoh and his generals, who came like a whirlwind to fall upon the poor Israelites, when they appeared to be hemmed in by sea, and no place for their escape. If we follow the common reading, it seems to intimate that the troops of Pharaoh, in their confusion (for God shone out upon them from the cloud) fell foul of each other; and with their staves, or weapons, slew one another: but the head of the villages or towns, i.e., Pharaoh, was drowned with his army in the Red Sea.
Read AdamClarke on Habakkuk 3 →CambridgeThe Cambridge Bible for Schools and Colleges14. Thou didst strike through] Thou hast pierced through with thy spears the head of his warriors. The Heb. text reads his spears or staves, which would mean that the weapons of the enemy were turned against himself. But though the idea is not uncommon (Ezekiel 38:21; Zechariah 14:13; cf. 1 Samuel 14:20) that the enemies of God’s people shall be thrown into a panic and mutually destroy each other, there is nothing in the present passage to suggest that idea. The term rendered warriors with Vulgate (A.V. villages) does not occur again; Sept. princes. They came out] which were come out as a whirlwind. Their rejoicing was] exulting as about to devour the afflicted in secret places; lit. their…
Read Cambridge on Habakkuk 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThou didst strike through with his staves the head of his villages - The destruction comes not upon himself only, but upon the whole multitude of his subjects; and this not by any mere act of divine
Read Albert Barnes on Habakkuk 3 →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
With his own spear You pierced his head, when his warriors stormed out to scatter us, gloating as though ready to secretly devour the weak.
You pierced the heads of his warriors with their own spears. They came as a whirlwind to scatter me, gloating as if to devour the wretched in secret.
With his own spear You pierced his head, when his warriors stormed out to scatter us, gloating as though ready to secretly devour the weak.
You pierce the heads of his warriors with a spear. They storm forward to scatter us; they shout with joy as if they were plundering the poor with no opposition.
Tyndale line
Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.
Thou didst pierce with his own staves the head of his warriors: They came as a whirlwind to scatter me; Their rejoicing was as to devour the poor secretly.
Thou didst pierce with his own staves the head of his warriors: they came as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.
Thou didst strike through with his staffs the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.
Thou didest strike thorowe with his owne staues the heades of his villages: they came out as a whirle winde to scatter me: their reioycing was as to deuoure the poore secretly.
Strictly literal
Thou didst strike through with his own spears the head of his leaders: They came out as a whirlwind to scatter me, Whose exulting was as to devour the afflicted secretly.
Thou hast pierced with his staves the head of his leaders, They are tempestuous to scatter me, Their exultation [is] as to consume the poor in secret.
You have pierced the head of his leaders with his own rods, || They are tempestuous to scatter me, || Their exultation [is] as to consume the poor in secret.
Thou didst strike through with his own spears the chiefs of his villages, who rushed out furiously to scatter me; who rejoiced greatly as though they were to devour the poor in secret.
You have pierced the head of his warriors with his own arrows since they came like a storm to scatter us, their gloating was like one who devours the poor in a hiding place.
From the Latin
Thou hast cursed his sceptres, the head of his warriors, them that came out as a whirlwind to scatter me. Their joy was like that of him that devoureth the poor man in secret.
Simplified
With his own arrows you pierced the heads of his warriors, those who came like a whirlwind to scatter me, gloating like those who secretly abuse the poor.
You have put your spears through his head, his horsemen were sent in flight like dry stems; they had joy in driving away the poor, in making a meal of them secretly.
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 largely agree in their wording, with 9 of the 11 words matched. The Dead Sea Scrolls show some restoration but align closely with the Masoretic Text, indicating consistency in the core message of the verse.
נָקַ֤בְתָּ בְמַטָּיו֙ רֹ֣אשׁ פְּרָזָ֔יו יִסְעֲר֖וּ לַהֲפִיצֵ֑נִי עֲלִ֣יצֻתָ֔ם כְּמוֹ־ לֶאֱכֹ֥ל עָנִ֖י בַּמִּסְתָּֽר׃
9 of the 11 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.
נקבת [במטי׳ו] ראש פרז׳ו יסערו להפיצ׳ני עליצת׳ם כמו לאכול עני במסתר
7 words on the leather — 3 partly restored, 1 supplied entire by an editor.
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 Habakkuk 3:14
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 נָקַב (naqab) primarily means to pierce or bore, with additional meanings including to designate or appoint. It can also refer to cursing or blaspheming. The entries indicate a range of uses, from literal piercing to figurative designations, but do not provide specific verse references.
[נָקַב] vb. pierce
Qal
pierce, bore
prick off, designate, wages
Niph. who were pricked off, designated, by name
base
[נָקַב] vb. curse
base
H5344a נָקַב pierce .. pierce, bore
. prick off, designate, wages
. who were pricked off, designated, by name
H5344b נָקַב curse
5344 naqab naw-kab'
a primitive root; to puncture, literally (to perforate, with
more or less violence) or figuratively (to specify, designate,
libel):--appoint, blaspheme, bore, curse, express, with
holes, name, pierce, strike through.
נָקַב (na.qav) — to pierce.
1) to pierce, perforate, bore, appoint
1a) (Qal)
1a1) to pierce, bore
1a2) to prick off, designate
1b) (Niphal) to be pricked off, be designated, be specified
נָקַב (na.qav) — to curse.
(Qal) to curse, blaspheme
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
מַטֶּה (mat-teh) refers to a staff, rod, or branch, and can also denote a tribe. It is derived from a root meaning to extend, and its uses include both literal and figurative meanings, such as a support or a means of correction. The lexicons consistently highlight its association with leadership and community.
מַטֶּה 251 n.m.
staff, rod, shaft
branch
tribe
base
H4294 מַטֶּה . staff, rod, shaft
. branch
. tribe
4294 matteh mat-teh'
or (feminine) mattah {mat-taw'}; from 5186; a branch (as
extending); figuratively, a tribe; also a rod, whether for
chastising (figuratively, correction), ruling (a sceptre),
throwing (a lance), or walking (a staff; figuratively, a
support of life, e.g. bread):--rod, staff, tribe.
see HEBREW for 05186
מַטֶּה (mat.teh) — tribe: rod.
: rod/staff
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe.
: tribe
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: arrow.
: arrow
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: stick.
: stick
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: supply.
: supply
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms — Noun common · masculine singular constructHNcmsc
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…
פֶּ֫רֶז (paraz) refers to a chieftain or leader, with some uncertainty about its exact meaning. It is derived from a root meaning to separate or decide. The term appears in contexts that suggest it could refer to warriors or leaders, as noted in Brown-Driver-Briggs.
[פֶּ֫רֶז or פָּרָז] n.[m.] Hb 3:14, text and meaning dub.; warriors or leaders would suit context.
ref
H6518 פֶּ֫רֶז, פָּרָז
6518 paraz paw-rawz'
from an unused root meaning to separate, i.e. decide; a
chieftain:--village.
פֶּ֫רֶז (pa.raz) — warrior.
1) chieftain, leader, warrior
1a) meaning uncertain
N-ms | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
סָעַר (sa'ar) is a Hebrew verb meaning to storm or rage. It encompasses actions like rushing upon or tossing, often in a tempestuous manner. The word can describe both literal storms and figurative states of being enraged or troubled. The entries indicate various grammatical forms, including Qal, Niphal, Piel, and Pual, each reflecting different nuances of the root meaning.
[סָעַר] vb. storm, rage
Qal they [my foes] storm along to scatter me
Niph. and the heart of the king … was enraged
Pi. and storm them away (hurl them by a storm-wind) upon the nations.
Po. shall be like chaff (which) is storm-driven from a threshing-floor.
base
H5590 סָעַר
5590 ca`ar saw-ar'
a primitive root; to rush upon; by implication, to toss
(transitive or intransitive, literal or figurative):--be
(toss with) tempest(-uous), be sore, troubled, come out as a
(drive with the, scatter with a) whirlwind.
סָעַר (sa.ar) — to rage.
1) to storm, rage
1a) (Qal)
1a1) to storm
1a2) stormy, growing storm (participle)
1b) (Niphal) to be enraged
1c) (Piel) to storm away
1d) (Pual) to be driven by storm
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word פּוּץ (puwts) primarily means to scatter or disperse, applicable to both people and armies. It can also convey the idea of flowing or overflowing. The noun form מֵפִיץ (mephits) refers to a scatterer. Additionally, it has connotations of breaking or shattering, as seen in related forms.
[פּוּץ] vb. be dispersed, scattered
Qal be dispersed, disperse; be scattered, of enemies
Niph.
be scattered, of army
be spread abroad, of peoples
Hiph.
trans. scatter
intrans. scatter
base
מֵפִיץ n.m. scatterer, disperser
base
פּוּץ vb. flow, overflow
base
[פָּצַץ] vb. break (Ar. break, break asunder; Nab. break asunder; Syr. crush)
Pō‛. a hammer which shatters rock.
Pilp. he [God] dashed me in pieces (fig.).
base
H6327a פּוּץ be dispersed, scattered .be dispersed, disperse; be scattered, of enemies
. . be scattered, of army
. be spread abroad, of peoples
. . trans. scatter
. intrans. scatter
H6327b מֵפִיץ scatterer, disperser H6327c פּוּץ flow, overflow H6327d [פָּצַץ] break (Ar. break, break asunder; Nab. break asunder; Syr. crush) . a hammer which shatters rock.
. he [God] dashed me in pieces (fig.).
6327 puwts poots
a primitive root; to dash in pieces, literally or
figuratively (especially to disperse):--break (dash, shake)
in (to) pieces, cast (abroad), disperse (selves), drive,
retire, scatter (abroad), spread abroad.
פּוּץ (puts) — to scatter.
1) to scatter, be dispersed, be scattered
1a) (Qal) to be dispersed, be scattered
1b) (Niphal)
1b1) to be scattered
1b2) to be spread abroad
1c) (Hiphil) to scatter
1d) Hithpael) scatter
מֵפִיץ (me.phits) — scatterer.
n.m.
scatterer
פּוּץ (puts) — to flow.
(Qal) to flow, overflow
פָּצַץ (pa.tsats) — to shatter.
1) to break
1a) (Polel) to shatter
1b) (Pilpel) to dash to pieces
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp1bs
עֲלִיצוּת (*`aliytsuwth*) means exultation or rejoicing, derived from the root word for joy. It appears in the context of Habakkuk 3:14, where it conveys a sense of triumphant joy.
[עֲלִיצוּת] n.f. exultation;—sf. Hb 3:14
ref
H5951 עֲלִיצוּת
5951 `aliytsuwth al-ee-tsooth'
from 5970; exultation:--rejoicing.
see HEBREW for 05970
עֲלִיצוּת (a.li.tsut) — exultation.
exultation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
מִסְתָּר (mictar) refers to a secret or hiding place, often associated with concealment for protection or, in some contexts, for illicit activities. It is derived from the root meaning 'to conceal.' The entries consistently emphasize its use as a covert location.
מִסְתָּר n.[m.] secret place, hiding-place
base
H4565 מִסְתָּר secret place, hiding-place
4565 mictar mis-tawr'
from 5641; properly, a concealer, i.e. a
covert:--secret(-ly, place).
see HEBREW for 05641
מִסְתָּר (mis.tar) — hiding.
1) secret place, hiding place
1a) secret place
1b) hiding place
1b1) for protection
1b2) for perpetration of crime
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).