Isaiah 22:2 — Word Study
WLCתְּשֻׁא֣וֹת׀ מְלֵאָ֗ה עִ֚יר הֽוֹמִיָּ֔ה קִרְיָ֖ה עַלִּיזָ֑ה חֲלָלַ֙יִךְ֙ לֹ֣א חַלְלֵי־ חֶ֔רֶב וְלֹ֖א מֵתֵ֥י מִלְחָמָֽה׃
BSAO cityʻîyr [full of stirs, tumultuous] ◂of commotiontᵉshuʼâh O townqiryâh [of outcries, joyous] of revelryʻallîyz Your slainchâlâl [pierced, profaned] did notlôʼ diechâlâl by the swordchereb [cutting instrument] nor were theylôʼ killedmûwth in battlemilchâmâh [war, conflict]
| Greek | English | Parsing |
|---|---|---|
| תְּשֻׁא֣וֹת׀ | noises | Noun common, feminine plural absolute |
| מְלֵאָ֗ה | full | Verb, Qal, participle (active) feminine singular |
| עִ֚יר | O city | Noun common, feminine singular construct |
| הֽוֹמִיָּ֔ה | turbulent | Verb, Qal, participle (active) feminine singular |
| קִרְיָ֖ה | O town | Noun common, feminine singular absolute |
| עַלִּיזָ֑ה | jubilant | Adj |
| חֲלָלַ֙יִךְ֙ | slain [ones] your | Suffix |
| לֹ֣א | not | Particle |
| חַלְלֵי־ | [are] slain of | Adj |
| חֶ֔רֶב | a sword | Noun common, feminine singular absolute |
| וְלֹ֖א | and not | Conjunction, particle |
| מֵתֵ֥י | [are] dead of | Verb, Qal, participle (active) masculine plural common |
| מִלְחָמָֽה׃ | battle | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O city of commotion, O town of revelry? Your slain did not die by the sword, nor were they killed in battle. |
| KJV | Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. |
| ASV | O thou that art full of shoutings, a tumultuous city, a joyous town; thy slain are not slain with the sword, neither are they dead in battle. |
| YLT | Full of stirs — a noisy city — an exulting city, Thy pierced are not pierced of the sword, Nor dead in battle. |
| WEB | You that are full of shouting, a tumultuous city, a joyous town, your slain are not slain with the sword, neither are they dead in battle. |
| BBE | You, who are full of loud voices, a town of outcries, given up to joy; your dead men have not been put to the sword, or come to their death in war. |
Where they part company is in the interpretation of תְּשוֹת — see How Translations Differ.
The sentence is structured around a main clause that poses a question about the city, followed by descriptions of the slain and their unusual fate.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמלא
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 — Isaiah 22:2
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 Burden Against the Valley of Visiongenerated
Isaiah 22:2 expresses the prophet's sorrow over the city, which is filled with noise and joy despite the tragedy of its slain. The context reveals a city in turmoil, where the death of its people is not attributed to the usual causes of war, suggesting a deeper calamity. This lamentation reflects on the disconnect between the city's revelry and the somber reality of its losses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 22:12–13 | On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. |
| 2 | Isaiah 23:7 | Is this your jubilant city, whose origin is from antiquity, whose feet have taken her to settle far away? |
| 3 | Isaiah 32:13 | and for the land of my people, overgrown with thorns and briers— even for every house of merriment in this city of revelry. |
| 4 | Amos 6:3–6 | You dismiss the day of calamity and bring near a reign of violence. |
| 5 | Isaiah 37:33–36 | So this is what the LORD says about the king of Assyria: ‘He will not enter this city or shoot an arrow into it. He will not come before it with a shield or build up a siege ramp against it. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תְּשוֹת, te.shu.'otgenerated
The word תְּשוֹת (te.shu.'ot) is a feminine plural noun meaning 'noises' or 'shouts.' It conveys a sense of loud, crashing sounds, often associated with tumult or clamor. The root of the word suggests a connection to crashing or shouting, indicating a range of loud sounds, from joyous outcries to chaotic disturbances.
In this verse, it underscores the city's commotion, highlighting the contrast between its noisy revelry and the somber fate of its slain. The use of this word captures the chaotic atmosphere of the city, filled with both joy and mourning.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of תְּשוֹת as 'noises' or 'commotion.' The BSB, KJV, ASV, YLT, WEB, and BBE consistently reflect this understanding in their renderings.
Sentence Structuregenerated
The structure of the verse is governed by the main clause, which describes the city and its characteristics. The finite verb מְלֵאָ֗ה (me.le.'ah) anchors the sentence, indicating that the city is full of commotion and revelry.
The additional phrases provide context, describing the slain and their fate, emphasizing that they did not die by conventional means. The arrangement highlights the contrast between the city's noise and the tragedy it faces.
Septuagint Backgroundgenerated
The Septuagint translates תְּשוֹת as μάταια (mataia), which means 'empty' or 'vain.' This choice suggests an interpretation that emphasizes the futility of the city's revelry in light of its losses.
This rendering indicates a shift from merely describing noise to suggesting that the city's joy is ultimately hollow, contrasting with the Hebrew's focus on the sounds of commotion.
In plain words — the whole versegenerated
Isaiah 22:2 describes a city filled with noise and joy, yet it mourns the slain who did not die in battle. The verse contrasts the city's commotion with the reality of loss, emphasizing the disconnect between celebration and tragedy.
Frequently Asked Questionsgenerated
The phrase refers to a city that is loud and tumultuous, filled with noise and activity, suggesting a sense of chaos.
This emphasizes the unusual nature of their deaths, indicating that they were not killed in conventional warfare, which adds to the tragedy of the situation.
The revelry contrasts sharply with the reality of the slain, highlighting a disconnect between the city's joy and the mourning that should accompany such loss.
This verse reflects Isaiah's themes of judgment and lamentation, showing how the people are caught in a cycle of chaos and tragedy despite their celebrations.
Reflection Questionsgenerated
- In what ways do I see a disconnect between joy and sorrow in my own life?
- How can I respond to the chaos around me with awareness of deeper truths?
- What does this verse teach about the nature of loss and celebration?
- How can I apply the lessons of this verse to my community during times of turmoil?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to discuss themes of lamentation and the contrast between joy and sorrow in the city.
Now is the time to utter aloud those words of the prophet who said, “Who will give water to my head and a fountain of tears to my eyes, and I will weep for the slain of the daughters of my people?” For,Early Church Fathers on Isaiah 22 →
Full of cries, a bustling city, a rejoicing community. The city is filled with those crying out, the bustling city is rejoicing. The teaching of the heretics is not in meaning, but in many words and clamor.Early Church Fathers on Isaiah 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 22:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou art full of stirs,.... Or, "wast full of stirs"; through the multitude of people walking about in it, and the vast hurry of business done in it; but now all hush and quiet, the streets clear of
Read John Gill on Isaiah 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. Thou that art - rather, wast, for it could not now be said to be "a joyous city" (Isaiah 32:13).
Read Robert Jamieson on Isaiah 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou art full of stirs; or, thou who wast full of stirs, or noises, to wit, of joyful shouts, as the following words limit it, and as this word is used, , though elsewhere it be taken for doleful cries. Tumultuous; or, streperous; full of noise and clamour, through revelling and jollity. See . Not slain with the sword, nor dead in battle, but either by famine or pestilence in the siege, as many died, 38:2, or in their flight, as others were; both which were inglorious kinds of death.
Read Matthew Poole on Isaiah 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 22:2 Thou that art full of stirs, a tumultuous city, a joyous city: thy slain [men are] not slain with the sword, nor dead in battle.Ver. 2. Thou that art full of stirs.] Clamoribus fragosis, How soon hast thou changed thy cheer and thy note? thy joyful acclamations into doleful exclamations? Thy slain men are not slain with the sword.] Sed mortui ex anxietate; but are foreslain with fear, or, as others, by the visible vengeance of God, as Titus acknowledged at the last sack of that city, and as the poet sang of Troy - “ Non tibi Tindaridis facies invisa Lacaenae, Culpatusve Paris; verum inclcmcntia divum Has evertit opes. ” - Virgil. Strepera [?Strepitus.] Joseph., lib. vii. cap. 16.
Read John Trapp on Isaiah 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) A joyous city . . .—It would seem from Isaiah 32:13 as if this was the characteristic on which Jerusalem, like Athens afterwards (Thucyd. ii. 40), specially prided itself. Thy slain men are not slain with the sword . . .—The words imply something like a reproach of cowardice. Those who had perished had not died fighting bravely in battle, but by the pestilence which then, as at all times, was prevalent in the crowded streets of a besieged city.
Read Charles John Ellicott on Isaiah 22 →CambridgeThe Cambridge Bible for Schools and Colleges2. full of stirs] R.V. full of shoutings. joyous city] jubilant city, as ch. Isaiah 32:13. A festive disposition seems to have characterised the inhabitants of Jerusalem in Isaiah’s time; cf. also ch. Isaiah 5:14. That their gladness on this occasion was “the forced gaiety of despair” is indicated by nothing in the passage; it was due to the sense of relief from imminent peril. thy slain … battle] Jerusalem’s warriors have not met a glorious death on the battle-field, but have been taken prisoners and ignominiously executed (see Isaiah 22:3). Some critics, however, take this clause and the next verse as the description of a vision which the prophet has of the future. On that view, which is…
Read Cambridge on Isaiah 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThou that art full of stirs - Of tumult, of commotion, of alarm. Or, perhaps, this whole description may mean that it was formerly a city distinguished for the hum of business, or for pleasure; a busy, active, enterprising city.
Read Albert Barnes on Isaiah 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Thy slain men — Or, men destined to perish, as the prophet sees a dire siege at hand. Not slain with the sword — Not to have this honour. They will die inside, not in battle; or, they will die as captives, far away.
Read Daniel Denison Whedon on Isaiah 22 →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
O city of commotion, O town of revelry? Your slain did not die by the sword, nor were they killed in battle.
You that are full of shouting, a tumultuous city, a joyous town, your slain are not slain with the sword, neither are they dead in battle.
O city of commotion, O town of revelry? Your slain did not die by the sword, nor were they killed in battle.
The noisy city is full of raucous sounds; the town is filled with revelry. Your slain were not cut down by the sword; they did not die in battle.
Tyndale line
Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.
O thou that art full of shoutings, a tumultuous city, a joyous town; thy slain are not slain with the sword, neither are they dead in battle.
O thou that art full of shoutings, a tumultuous city, a joyous town; thy slain are not slain with the sword, neither are they dead in battle.
Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.
Thou that art full of noise, a citie full of brute, a ioyous citie: thy slaine men shall not bee slaine with sworde, nor die in battell.
Strictly literal
Thou that wast full of stir, a town of tumult, a joyous city: thy slain men are not slain with the sword, nor dead in battle.
Full of stirs — a noisy city — an exulting city, Thy pierced are not pierced of the sword, Nor dead in battle.
Full of stirs—a noisy city—an exulting city, || Your pierced are not pierced of the sword, || Nor dead in battle.
O noiseful, tumultuous city, joyous town? thy slain ones are not slain with the sword, and not those that die in battle.
Is it so you may hear a city full of noises, a town full of revelry? Your dead were not killed with the sword, and they did not die in battle.
From the Latin
Full of clamour, a populous city, a joyous city: thy slain are not slain by the sword, nor dead in battle.
Simplified
There are shouts and commotion all over the city with people celebrating. Your dead weren't killed by the sword or in battle.
You, who are full of loud voices, a town of outcries, given up to joy; your dead men have not been put to the sword, or come to their death in war.
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, Septuagint, and the Dead Sea Scrolls all agree on the essential wording of Isaiah 22:2. The Dead Sea Scrolls provide a nearly identical text to the Masoretic Text, affirming the consistency of this verse across different manuscripts.
תְּשֻׁא֣וֹת׀ מְלֵאָ֗ה עִ֚יר הֽוֹמִיָּ֔ה קִרְיָ֖ה עַלִּיזָ֑ה חֲלָלַ֙יִךְ֙ לֹ֣א חַלְלֵי־ חֶ֔רֶב וְלֹ֖א מֵתֵ֥י מִלְחָמָֽה׃
11 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
תשאות מלאה עיר הומיה קריה עליזה חללי׳ך לוא חללי חרב ולוא מיתי מלחמה
13 words on the leather.
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 Isaiah 22:2
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.
תְּשֻׁאָה (tshu'ah) refers to a loud noise or clamor, often associated with devastation or a storm. It is derived from a root meaning to crash or shout. The term encompasses meanings like crying and stirring, indicating a range of loud sounds.
[תְּשֻׁאָה] n.f. noise (prop. of devastation, storm)
base
H8663 תְּשֻׁאָה noise (prop. of devastation, storm)
8663 tshu'ah tesh-oo-aw'
from 7722; a crashing or loud clamor:--crying, noise,
shouting, stir.
see HEBREW for 07722
תְּשֻׁאָה (te.shu.ah) — shout.
noise, clamour
Also means: sha.vah (שָׁוָה "storm" H7738)
N-fp — Noun common · feminine plural absoluteHNcfpa
מָלֵא (male') means 'full' and can refer to fullness in both literal and figurative senses. It encompasses concepts of filling and completeness, and can also be used adverbially. The word is derived from a root meaning to fill, and it appears in contexts related to abundance or multitude.
H4392 מָלֵא full
4392 male' maw-lay'
from 4390; full (literally or figuratively) or filling
(literally); also (concretely) fulness; adverbially,
fully:--X she that was with child, fill(-ed, -ed with),
full(-ly), multitude, as is worth.
see HEBREW for 04390
מָלֵא (ma.le) — full.
1) full, fulness, that which fills
1a) fully (adv)
HVqrfsa — Verb · Qal · participle (active) feminine singularHVqrfsa
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fs — Noun common · feminine singular constructHNcfsc
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
HVqrfsa — Verb · Qal · participle (active) feminine singularHVqrfsa
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
N-fs — Noun common · feminine singular absoluteHNcfsa
toun: This word is used to represent a number of different Hob terms in the Old Testament.
(1) When any explanatory word or attendant circumstances show that a "city" was unwalled, and sometimes in the contrary case (1Sa 23:7), the Hebrew `ir is translated "town" by the King James Version, and the Revised Version (British and American) generally agrees with it (De 3:5; 1Sa 27:5; Es 9:19).
(2) Both the King James Version and the Revised Version (British and American) translate chawwoth by "towns" (Nu 32:41; Jos 13:30; 1Ki…
→ See CITY
עַלִּיז (alliyz) is an adjective meaning exultant or jubilant. It is derived from the root word עַלָּז (alaz), which conveys a sense of joy and rejoicing. The term captures a feeling of joyfulness and celebration, as noted in entries from Brown-Driver-Briggs and Strong's Hebrew Dictionary.
[עַלִּיז] adj. exultant, jubilant
base
H5947 [עַלִּיז] exultant, jubilant
5947 `alliyz al-leez'
from 5937; exultant:--joyous, (that) rejoice(-ing)
see HEBREW for 05937
עַלִּיז (al.liz) — jubilant.
exultant, jubilant
Adj — AdjHAafsa
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 | Suff — SuffixHAampc/Sp2fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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]
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
N-fs — Noun common · feminine singular absoluteHNcfsa
See WAR.