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Isaiah 37:36 — Word Study

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WLCוַיֵּצֵ֣א׀ מַלְאַ֣ךְ יְהוָ֗ה וַיַּכֶּה֙ בְּמַחֲנֵ֣ה אַשּׁ֔וּר מֵאָ֛ה וּשְׁמֹנִ֥ים וַחֲמִשָּׁ֖ה אָ֑לֶף וַיַּשְׁכִּ֣ימוּ בַבֹּ֔קֶר וְהִנֵּ֥ה כֻלָּ֖ם פְּגָרִ֥ים מֵתִֽים׃

BSAThen the angelmălʼâk [messenger of God] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] went outyâtsâʼ and struck downnâkâh [smiting, hitting] 185,000 menmêʼâh in the campmachăneh [army, group of people] of the AssyriansʼAshshûwr [descendants of Asshur] When the people got upshâkam [rose early, started early] the next morningbôqer [break of day, new beginnings] therehinnêh were allkôl the deadmûwth bodiespeger [corpses, lifeless]

Word
Listen & take awayIsaiah 37
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 36 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (me.Tim) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 37:36quick helps
In a sentenceThe angel of the LORD executed judgment against the Assyrians, resulting in the death of 185,000 men.
Who is speakingThe narrative recounts an event involving divine intervention by the angel of the LORD.
Where we areThis verse occurs during the siege of Jerusalem by the Assyrians, highlighting God's protection over His people.
The hard wordמַלְאַךְ
Take awayThe decisive action taken by the angel of the LORD illustrates God's sovereignty in battle.
7 commentators on this verse Gill, Jamieson, Ellicott, AdamClarke & more — read them › clause verbיָצָא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 37:36

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 Siege of Jerusalemgenerated

35‘I will defend this city and save it for My own sake and for the sake of My servant David.’”
36Then the angel of the LORD went out and struck down 185,000 men in the camp of the Assyrians. When the people got up the next morning, there were all the dead bodies!
37So Sennacherib king of Assyria broke camp and withdrew. He returned to Nineveh and stayed there.
38One day, while he was worshiping in the temple of his god Nisroch, his sons Adrammelech and Sharezer put him to the sword and escaped to the land of Ararat. And his son Esar-haddon reigned in his place.

Isaiah 37:36 describes a pivotal moment when the angel of the LORD intervened on behalf of Jerusalem, striking down 185,000 Assyrian soldiers. This event demonstrates God's power to protect His people against overwhelming odds. The context is a response to King Hezekiah's plea for help, emphasizing the divine assurance of safety and deliverance from the Assyrian threat.


Cross References

ReferenceText (BSB)
1Isaiah 10:12–16So when the Lord has completed all His work against Mount Zion and Jerusalem, He will say, “I will punish the king of Assyria for the fruit of his arrogant heart and the proud look in his eyes.
2Isaiah 30:30–33And the LORD will cause His majestic voice to be heard and His mighty arm to be revealed, striking in angry wrath with a flame of consuming fire, and with cloudburst, storm, and hailstones.
3Isaiah 31:8“Then Assyria will fall, but not by the sword of man; a sword will devour them, but not one made by mortals. They will flee before the sword, and their young men will be put to forced labor.
4Isaiah 33:10–12“Now I will arise,” says the LORD. “Now I will lift Myself up. Now I will be exalted.
5Exodus 12:23When the LORD passes through to strike down the Egyptians, He will see the blood on the top and sides of the doorframe and will pass over that doorway; so He will not allow the destroyer to enter your houses and strike you down.

The Key Word מַלְאַךְ, mal.'Akhgenerated

The word מַלְאַךְ (mal'ak) means 'messenger' and is often used to refer to angels, particularly those sent by God. In this verse, it signifies the angel of the LORD acting as a divine agent of judgment, executing God's will in a critical moment of Israel's history.

This noun is a common masculine singular construct, indicating a specific role or function. The use of 'angel' here underscores the concept of divine messengers who carry out God's commands, reflecting the broader biblical theme of God's intervention in human affairs.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The verse contains one main verb, יָצָא (went out), which governs several phrases: the subject (the angel of the LORD), the action (struck down), and the context (in the camp of the Assyrians). The structure emphasizes the decisive action of the angel as the focal point of the narrative.

The Hebrew word order places the subject before the verb, highlighting the angel's role as the initiator of the action. This arrangement underscores the significance of the angel's intervention in the unfolding events.


Septuagint Backgroundgenerated

The Septuagint translates מַלְאַךְ as ἄγγελος (angelos), maintaining the concept of a messenger. This choice emphasizes the role of the angel as a divine envoy, consistent with the Hebrew meaning.

The Greek term used in the Septuagint captures the same essence of divine action and authority, reinforcing the understanding of the angel's role in executing God's judgment.


In plain words — the whole versegenerated

Isaiah 37:36 tells us that the angel of the LORD went out and struck down 185,000 men in the Assyrian camp. When the people woke up the next morning, they found all the dead bodies. This shows God's power to protect His people from their enemies.


Frequently Asked Questionsgenerated

What does the angel of the LORD represent in this verse?

The angel of the LORD represents God's direct intervention and authority, acting as His messenger to execute judgment against the Assyrians.

Why did the angel strike down so many men?

The striking down of 185,000 men demonstrates God's power and judgment against those who oppose His people, serving as a warning to other nations.

What is the significance of the number 185,000?

The number 185,000 illustrates the scale of the Assyrian threat and the magnitude of God's deliverance, emphasizing His ability to save His people in dire circumstances.

How does this event relate to the overall narrative of Isaiah?

This event highlights God's sovereignty and faithfulness to His covenant people, reinforcing the themes of protection and deliverance found throughout the book of Isaiah.


Reflection Questionsgenerated

  1. In what ways have I seen God's protection in my own life?
  2. How can I trust in God's power when facing overwhelming challenges?
  3. What does it mean to me that God intervenes on behalf of His people?
  4. How can I share stories of God's deliverance with others?

The early church on this verse — how the Fathers read it

Early church fathers referenced this verse to discuss God's intervention and judgment, illustrating its theological significance.

JeromeVrs. 36 seqq. c. 347–420
However, the Angel of God went out and struck down in the Assyrian camp 185,000 men; and when they arose in the morning, behold, all the dead bodies. Then Sennacherib king of Assyria departed and returned to Nineveh, and he lived there.
Early Church Fathers on Isaiah 37 →
Paschasius of DumiumQUESTIONS AND ANSWERS OF THE GREEK FATHERS 38:1 6th c.
A brother asked Antony, “What shall I do for my sins?” He replied, “He who desires to be freed from his sins will be freed from them by tears and weeping.
Early Church Fathers on Isaiah 37 →

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on Isaiah 37:36 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Then the angel of the Lord went forth,.... From heaven, at the command of the Lord, being one of his ministering spirits, sent forth by him, as for the protection of his people, so for the

Read John Gill on Isaiah 37 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

Read Robert Jamieson on Isaiah 37 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(36) Then the angel of the Lord.—The words do not exclude—rather, as interpreted by 1 Chronicles 21:14, they imply—the action of some form of epidemic disease, dysentery or the plague, such as has not seldom turned the fortunes of a campaign, spreading, it may be, for some days, and then, aggravated by atmospheric conditions, such as the thunderstorm implied in Isaiah 29:6; Isaiah 30:27-30, culminating in one night of horror. History, as written from the modern stand-point, would dwell on the details of the pestilence. To Isaiah, who had learnt to see in the winds the messengers of God (Psalms 104:4), it was nothing else than the “angel of the Lord.” So he would have said of the wreck of…

Read Charles John Ellicott on Isaiah 37 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 36. Then the angel] Before "the angel," the other copy, 2Kg 19:35, adds "it came to pass the same night, that"... The Prophet Hosea, Hosea 1:7, has given a plain prediction of the miraculous deliverance of the kingdom of Judah: - "And to the house of Judah I will be tenderly merciful: And I will save them by JEHOVAH their God. And I will not save them by the bow; Nor by sword, nor by battle; By horses, nor by horsemen." - L.

Read AdamClarke on Isaiah 37 →
CambridgeThe Cambridge Bible for Schools and Colleges

36. The miraculous destruction of Sennacherib’s host. It is certainly remarkable that none of Isaiah’s prophecies delivered at the time predict this appalling disaster, the clearest anticipation of it being in ch. Isaiah 17:12-14, an oracle delivered some time before. At the same time some such occurrence is needed to account for Sennacherib’s precipitate retreat before Tirhakah. A confirmation of the main fact is also found in the Egyptian tradition, according to which Sennacherib had already reached Pelusium in Egypt, when in a single night his army was rendered helpless by a plague of field-mice which gnawed the bows of the soldiers and the thongs of their shields (Herodotus, ii. 141).…

Read Cambridge on Isaiah 37 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Then the angel of the Lord went forth - This verse contains the record of one of the most remarkable events which have occurred in history.

Read Albert Barnes on Isaiah 37 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

33-36. Thus far strongly assuring Hezekiah, Isaiah here gives definite details of the grounds of this assurance.

Read Daniel Denison Whedon on Isaiah 37 →

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

BSBBerean Standard Bible2020

Then the angel of the LORD went out and struck down 185,000 men in the camp of the Assyrians. When the people got up the next morning, there were all the dead bodies!

WEBWorld English Bible2000

Then Yahweh’s angel went out and struck one hundred and eighty-five thousand men in the camp of the Assyrians. When men arose early in the morning, behold, these were all dead bodies.

MSBMajority Standard Bible2022

Then the angel of the LORD went out and struck down 185,000 men in the camp of the Assyrians. When the people got up the next morning, there were all the dead bodies!

NETBNew English Translation2006

The Lord’s messenger went out and killed 185,000 troops in the Assyrian camp. When they got up early the next morning, there were all the corpses!

Tyndale line

KJVKing James Version1611

Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

ASVAmerican Standard Version1901

And the angel of Jehovah went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand; and when men arose early in the morning, behold, these were all dead bodies.

RVARevised Version, American1894

And the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when men arose early in the morning, behold, they were all dead corpses.

NWBWebster's Bible1833

Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and eighty five thousand: and when they arose early in the morning, behold, they were all dead corpses.

GNVGeneva Bible1599

Then the Angel of the Lord went out, and smote in the campe of Asshur an hundreth, fourescore, and fiue thousand: so when they arose early in the morning, beholde, they were all dead corpses.

Strictly literal

DBYDarby Translation1890

And an angel of Jehovah went forth, and smote in the camp of the Assyrians a hundred and eighty-five thousand. And when they arose early in the morning, behold, they were all dead bodies.

YLTYoung's Literal Translation1862

And a messenger of Jehovah goeth out, and smiteth in the camp of Asshur a hundred and eighty and five thousand; and [men] rise early in the morning, and lo, all of them [are] dead corpses.

LSVLiteral Standard Version2020

And a messenger of YHWH goes out, and strikes in the camp of Asshur one hundred and eighty-five thousand; and [men] rise early in the morning, and behold, all of them [are] dead corpses.

ILTInterlinear Literal Translation2000

Then went out an angel of the Lord, and smote in the camp of the Assyrians one hundred and eighty and five thousand men; and when people arose early in the morning, behold, they were all dead corpses.

ULBUnlocked Literal Bible2017

Then the angel of Yahweh went out and attacked the camp of the Assyrians, putting to death 185,000 soldiers. When the men arose early in the morning, dead bodies lay everywhere.

From the Latin

DRADouay-Rheims (Challoner)1899

And the angel of the Lord went out, and slew in the camp of the Assyrians a hundred and eighty-five thousand. And they arose in the morning, and behold they were all dead corpses.

Simplified

FBVFree Bible Version2020

Then the angel of the Lord went to the Assyrian camp and killed 185,000 of them. When the survivors woke up in the morning, they were surrounded by dead bodies.

BBEBible in Basic English1949

And the angel of the Lord went out and put to death in the army of the Assyrians a hundred and eighty-five thousand men: and when the people got up early in the morning, there was nothing to be seen but dead bodies.

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.

וַandclauseverbיֵּצֵ֣אhe.went.outnoun phrase · subjectמַלְאַ֣ךְthe.angelיְהוָ֗הof.Yahwehוַandclauseverbיַּכֶּה֙he.struck.downprepositional phrase · prepositionalבְּinnoun phraseמַחֲנֵ֣הthe.campאַשּׁ֔וּרof.Assyrianoun phrase · objectnumeral phrasenumeral phraseמֵאָ֛הone.hundredוּandשְׁמֹנִ֥יםeightyוַandחֲמִשָּׁ֖הfiveאָ֑לֶףthousandוַandclauseverbיַּשְׁכִּ֣ימוּthey.rose.earlyprepositional phrase · prepositionalבַinnoun phrasetheבֹּ֔קֶרmorningוְandclauseclauseהִנֵּ֥הthere!clausenoun phrase · subjectכֻלָּ֖of.themםallnoun phrase · predicateפְּגָרִ֥ים[were].corpsesמֵתִֽיםdead

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text, the Septuagint, and the Dead Sea Scrolls all agree on the wording of this verse, indicating a strong textual consistency across these ancient witnesses. The alignment in the number of men struck down and the description of the aftermath further supports the reliability of this account.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיֵּצֵ֣א׀ מַלְאַ֣ךְ יְהוָ֗ה וַיַּכֶּה֙ בְּמַחֲנֵ֣ה אַשּׁ֔וּר מֵאָ֛ה וּשְׁמֹנִ֥ים וַחֲמִשָּׁ֖ה אָ֑לֶף וַיַּשְׁכִּ֣ימוּ בַבֹּ֔קֶר וְהִנֵּ֥ה כֻלָּ֖ם פְּגָרִ֥ים מֵתִֽים׃

Septuagintthe Greek the translators chose, word by word
וַיֵּצֵ֣א׀ἐχῆλθενמַלְאַ֣ךְἄγγελοςיְהוָ֗הκυρίουוַיַּכֶּה֙ἀνεῖλενבְּמַחֲנֵ֣הπαρεμβολῆςאַשּׁ֔וּרἀσσυρίωνמֵאָ֛הἑκατὸνוּשְׁמֹנִ֥יםὀγδοήκονταוַחֲמִשָּׁ֖הπέντεאָ֑לֶףξιλιάδαςוַיַּשְׁכִּ֣ימוּἐχαναστάντεςבַבֹּ֔קֶרπρωὶוְהִנֵּ֥הεὗρονכֻלָּ֖םπάνταפְּגָרִ֥יםσώματαמֵתִֽים׃νεκρά

16 of the 16 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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

ויצא מלאך יהוה ויך במחנה אשור מאה ושמונים וחמשא אלף וישכימו בבוקר והנה כול׳ם פגרים מיתים

16 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.

Isaiah 37:36יָצָאand he wentand he went outיָצָאמַלְאָךְ[the] angel[the] angel ofמַלְאָךְיהוהYahwehYahwehיהוהנָכָהand he struand he struck dנָכָהמַחֲנֶהin [the] cain [the] camp oמַחֲנֶהאַשּׁוּרAssyriaAssyriaאַשּׁוּרמֵאָהone hundredone hundredמֵאָהשְׁמֹנִיםand eightyand eightyשְׁמֹנִיםחָמֵשׁand fiveand fiveחָמֵשׁאֶ֫לֶףthousandthousandאֶ֫לֶףשָׁכַםand they roand they rose eשָׁכַםבֹּ֫קֶרin the mornin the morningבֹּ֫קֶרהִנֵּהand there!and there!הִנֵּהכֹּלall of themall of themכֹּלפֶּ֫גֶר[were] corp[were] corpsesפֶּ֫גֶרמוּתdeaddeadמוּתהָיָהto beto beהָיָהחָנָהto campto campחָנָהאָשַׁרto blessto blessאָשַׁרשְׁמֹנֶהeighteightשְׁמֹנֶהשְׁכֶםshouldershoulderשְׁכֶםבָּקַרto enquireto enquireבָּקַרכָּלַלto perfectto perfectכָּלַלפָּגַרto faintto faintפָּגַראֶ֫לֶףcattlecattleאֶ֫לֶףהֵןlook!look!הֵןקָרָאto encountto encounter: mקָרָאגּוֹרָלallottedallottedגּוֹרָלמָנוֹחַManoahManoahמָנוֹחַשָׁלַחto send: dto send: departשָׁלַחנְאֻםutteranceutteranceנְאֻםצָבָאarmyarmyצָבָאמַכָּהwoundwoundמַכָּהפְּלִשְׁתִּי(Sea of th(Sea of the) Phפְּלִשְׁתִּי
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 37:36

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.

and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
וַיֵּצֵ֣א׀vai.ye.Tze' and he went out H3318 Verb · Qal · sequential imperfect third person masculine singular
1,067× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to go out or come out, and it's used in many different ways, like leaving a place or starting a new journey, as seen in Genesis and Exodus.
Tyndale gloss
to come out: come
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָצָא 1068 vb. go or come out

Qal

go or come out or forth

from (מִן) a place

go forth from (the presence of) a person

in technical senses

of flight, involving escape

depart

of inanimate things

with especial emphasis on idea of origin, source

of children as going forth from loins (of father)

go forth to a place

go forward, proceed to or toward something

come or go forth, with esp. ref. to purpose or result

of combinations

Hiph.

cause to go or come out, bring out, lead out

fig. obj. persons, bring out of (מִן) distress, etc.

bring out animals

inanimate obj.

fig. subj. י׳, bring forth from (מִן)

Hoph. be brought forth

base

Brown-Driver-Briggs glosses

H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place

. go forth from (the presence of) a person

. in technical senses

. of flight, involving escape

. depart

. of inanimate things

. with especial emphasis on idea of origin, source

. of children as going forth from loins (of father)

. . go forth to a place

. go forward, proceed to or toward something

. come or go forth, with esp. ref. to purpose or result

. of combinations

. . cause to go or come out, bring out, lead out

. fig. obj. persons, bring out of (מִן) distress, etc.

. bring out animals

. inanimate obj.

. fig. subj. י׳, bring forth from (מִן)

. be brought forth

Strong's Hebrew Dictionary

3318 yatsa' yaw-tsaw'

a primitive root; to go (causatively, bring) out, in a great

variety of applications, literally and figuratively, direct

and proxim.:--X after, appear, X assuredly, bear out, X

begotten, break out, bring forth (out, up), carry out, come

(abroad, out, thereat, without), + be condemned,

depart(-ing, -ure), draw forth, in the end, escape, exact,

fail, fall (out), fetch forth (out), get away (forth, hence,

out), (able to, cause to, let) go abroad (forth, on, out),

going out, grow, have forth (out), issue out, lay (lie) out,

lead out, pluck out, proceed, pull out, put away, be risen, X

scarce, send with commandment, shoot forth, spread, spring

out, stand out, X still, X surely, take forth (out), at any

time, X to (and fro), utter.

Translators Brief Hebrew Lexicon

יָצָא (ya.tsa) — to come out: come.

: come/go_out/escape

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

1c) (Hophal) to be brought out or forth

יָצָא (ya.tsa) — to come out: send.

: send/take_out/release

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
מַלְאַ֣ךְmal.'Akh [the] angel of H4397 Noun common · masculine singular construct
214× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A messenger or representative, often of God, like an angel, prophet, or priest, as seen in Isaiah 42:19 and Haggai 1:13, carrying out God's will.
Amplified meaning
messenger of God
Tyndale gloss
messenger
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַלְאָךְ 214 n.m. messenger

messenger

angel, as messenger of God

the theophanic angel

base

Brown-Driver-Briggs glosses

H4397 מַלְאָךְ messenger . messenger

. angel, as messenger of God

. the theophanic angel

Strong's Hebrew Dictionary

4397 mal'ak mal-awk'

from an unused root meaning to despatch as a deputy; a

messenger; specifically, of God, i.e. an angel (also a

prophet, priest or teacher):--ambassador, angel, king,

messenger.

Translators Brief Hebrew Lexicon

מַלְאָךְ (ma.le.akh) — messenger.

: messenger

1) messenger, representative

1a) messenger

1b) angel

1c) the theophanic angel

מַלְאָךְ (ma.le.akh) — messenger: angel.

: angel

1) messenger, representative

1a) messenger

1b) angel

1c) the theophanic angel

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
יְהוָ֗הYah.weh Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, The covenant Name of God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'

Brown-Driver-Briggs Hebrew Lexicon (full)

יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)

יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb

יהוה is used with אלהים and suffixes, especially in D

the phrase † אֲנִי יהוה is noteworthy

יהוה is also used with several predicates, to form sacred names of holy places of Yahweh

base

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

3068 Yhovah yeh-ho-vaw'

from 1961; (the) self-Existent or Eternal; Jehovah, Jewish

national name of God:--Jehovah, the Lord. Compare 3050, 3069.

see HEBREW for 01961

see HEBREW for 03050

see HEBREW for 03069

Translators Brief Hebrew Lexicon

יְהֹוָה (ye.ho.vah) — LORD.

Jehovah = "the existing One"

1) the proper name of the one true God

1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)

יְהֹוָה (ye.ho.vah) — The Lord.

Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.

Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
וַיַּכֶּה֙vai.ya.Keh and he struck down H5221 Verb · Hiphil · sequential imperfect third person masculine singular
500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Amplified meaning
smiting, hitting
Tyndale gloss
to smite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָכָה] 501 vb. smite (not in Qal)

Niph. and he shall be smitten [struck by weapon in battle] and die

Pu. both be smitten down by the hail

Hiph.

lit., smite (with a single, non-fatal, blow), strike

smite repeatedly, beat a man

and they clapped hands (in applause)

give a thrust (with fork) into pot; strike roots

rarely smite (in battle) so as (merely) to wound

smite, of sun

Smite fatally

Smite = attack, attack and destroy a company

Of God

smite with a plague, disease, etc.

smite = chastise, or send judgment upon

of God’s destroying palaces

Hoph. be smitten

base

Brown-Driver-Briggs glosses

H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die

. both be smitten down by the hail

. . . lit., smite (with a single, non-fatal, blow), strike

. smite repeatedly, beat a man

. and they clapped hands (in applause)

. give a thrust (with fork) into pot; strike roots

. rarely smite (in battle) so as (merely) to wound

. smite, of sun

. Smite fatally

. Smite = attack, attack and destroy a company

. Of God . smite with a plague, disease, etc.

. smite = chastise, or send judgment upon

. of God’s destroying palaces

. be smitten

Strong's Hebrew Dictionary

5221 nakah naw-kaw'

a primitive root; to strike (lightly or severely, literally

or figuratively):--beat, cast forth, clap, give (wounds), X

go forward, X indeed, kill, make (slaughter), murderer,

punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,

be stricken, (give) stripes, X surely, wound.

Translators Brief Hebrew Lexicon

נָכָה (na.khah) — to smite.

1) to strike, smite, hit, beat, slay, kill

1a)(Niphal) to be stricken or smitten

1b) (Pual) to be stricken or smitten

1c) (Hiphil)

1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust

1c2) to smite, kill, slay (man or beast)

1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage

1c4) to smite, chastise, send judgment upon, punish, destroy

1d) (Hophal) to be smitten

1d1) to receive a blow

1d2) to be wounded

1d3) to be beaten

1d4) to be (fatally) smitten, be killed, be slain

1d5) to be attacked and captured

1d6) to be smitten (with disease)

1d7) to be blighted (of plants)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singular
Hc/Vhw3ms
and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
בְּמַחֲנֵ֣הbe.ma.cha.Neh in [the] camp of H4264 Preposition · noun common feminine singular construct
215× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a camp or army, like the Israelites' encampments in the wilderness. It can also mean a group of people or animals. The KJV translates it as 'army, band, or camp'.
Amplified meaning
army, group of people
Tyndale gloss
camp
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַחֲנֶה 214 n.m. and f. encampment, camp

camp, place of encampment

camp of armed host

those who encamp

company, body of people

army, host

base

Brown-Driver-Briggs glosses

H4264 מַחֲנֶה encampment, camp . camp, place of encampment

. camp of armed host

. . those who encamp

. company, body of people

. army, host

Strong's Hebrew Dictionary

4264 machaneh makh-an-eh'

from 2583; an encampment (of travellers or troops); hence, an

army, whether literal (of soldiers) or figurative (of dancers,

angels, cattle, locusts, stars; or even the sacred courts):--

army, band, battle, camp, company, drove, host, tents.

see HEBREW for 02583

Translators Brief Hebrew Lexicon

מַחֲנֶה (ma.cha.neh) — camp.

1) encampment, camp

1a) camp, place of encampment

1b) camp of armed host, army camp

1c) those who encamp, company, body of people

Morphologythe parsing behind the code
Berean parsing
Prep | N-cs — Preposition · noun common feminine singular construct
HR/Ncfsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
אַשּׁ֔וּר'a.Shur Assyria H804 Noun proper
151× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Asshur was the second son of Shem and the ancestor of the Assyrians, mentioned in Genesis 10:22. The name Asshur means 'a step'.
Amplified meaning
descendants of Asshur
Tyndale gloss
Asshur
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria

base

Brown-Driver-Briggs glosses

H804 אַשּׁוּר Asshur, Assyria

Strong's Hebrew Dictionary

804 'Ashshuwr ash-shoor'

or iAshshur {ash-shoor'}; apparently from 833 (in the sense

of successful); Ashshur, the second son of Shem; also his

descendants and the country occupied by them (i.e. Assyria),

its region and its empire:--Asshur, Assur, Assyria,

Assyrians. See 838.

see HEBREW for 0833

see HEBREW for 0838

Translators Brief Hebrew Lexicon

אַשּׁוּר (ash.shur) — Assyria.

§ Asshur or Assyria = "a step"

the nation, Assyria

the land, Assyria or Asshur

אַשּׁוּר (ash.shur) — Asshur.

A man living at the time of the Patriarchs, first mentioned at Gen.10.22;

son of: Shem (H8035);

brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)

§ Asshur or Assyria = "a step"

1) the second son of Shem, eponymous ancestor of the Assyrians

2) the people of Assyria

3) the nation, Assyria

4) the land, Assyria or Asshur

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a-sir'-i-a:

I. GEOGRAPHY

II. EARLY HISTORY

III. CLIMATE AND PRODUCTIONS

IV. POPULATION

V. TRADE AND LAW

VI. ART

VII. MECHANICS

VIII. FURNITURE, POTTERY AND EMBROIDERY

IX. LANGUAGE, LITERATURE AND SCIENCE

X. GOVERNMENT AND ARMY

XI. RELIGION

XII. EXCAVATIONS

XIII. CHRONOLOGY

XIV. HISTORY

1. Early Period

2. The Older Empire

3. The Second Empire

4. Last Period and Fall of Empire

LITERATURE

Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.

I. Geography.

The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…

Easton's Bible Dictionary

Assyria

The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”

American Tract Society Bible Dictionary

A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…

Hitchcock's Bible Names Dictionary

country of Assur or Ashur

and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
מֵאָ֛הme.'Ah one hundred H3967 Adj
581× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means a hundred, used as a simple number or part of a larger number in the Bible. It appears in various forms, including fractions like one one-hundredth. Found in books like Genesis and Psalms.
Tyndale gloss
hundred
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֵאָה 583 n.f. hundred

as simple number

as part of larger number

a hundredth part

base

Brown-Driver-Briggs glosses

H3967 מֵאָה hundred . as simple number

. as part of larger number

. a hundredth part

Strong's Hebrew Dictionary

3967 me'ah may-aw'

or metyah {may-yaw'}; properly, a primitive numeral; a

hundred; also as a multiplicative and a

fraction:--hundred((-fold), -th), + sixscore.

Translators Brief Hebrew Lexicon

מֵאָה (me.ah) — hundred.

1) hundred

1a) as simple number

1b) as part of larger number

1c) as a fraction-one one-hundredth (1/100)

Aramaic equivalent: me.ah (מְאָה "hundred" H3969)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAcfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hun'-dred (me'-ah; hekaton).

See NUMBER.

and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
וּשְׁמֹנִ֥יםu.she.mo.Nim and eighty H8084 Conjunction
38× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means eighty or eightieth, used in numbers and counting. It appears in the Bible to describe quantities and ages. In Genesis and other books, it is used to count people, animals, and years.
Tyndale gloss
eighty
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׁמֹנִים (shmoniym) means eighty, derived from the root for eight. It serves as both a cardinal number (eighty) and an ordinal number (eightieth), and can also combine with other numbers. The entries confirm its usage in contexts related to counting.

Brown-Driver-Briggs Hebrew Lexicon (full)

שְׁמֹנִים 38 n.pl.indecl. an eighty

base

Brown-Driver-Briggs glosses

H8084 שְׁמֹנִים an eighty

Strong's Hebrew Dictionary

8084 shmoniym shem-o-neem'

or shmowniym {shem-o-neem'}; mult. from 8083; eighty, also

eightieth:--eighty(-ieth), fourscore.

see HEBREW for 08083

Translators Brief Hebrew Lexicon

שְׁמֹנִים (she.mo.nim) — eighty.

1) eighty, fourscore

1a) eighty (as cardinal number)

1b) eightieth (as ordinal number)

1c) in combination with other numbers

Morphologythe parsing behind the code
Berean parsing
HC/Acmpa — Conjunction
HC/Acmpa
and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
וַחֲמִשָּׁ֖הva.cha.mi.Shah and five H2568 Conjunction
343× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word simply means the number five. It is used throughout the Bible to describe quantities of five, such as five loaves of bread in Matthew 14:17. It can also mean a multiple of five.
Tyndale gloss
five
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five

base

Brown-Driver-Briggs glosses

H2568 חָמֵשׁ, חֲמִשָּׁה five

Strong's Hebrew Dictionary

2568 chamesh khaw-maysh'

masculine chamishshah {kham-ish-shaw}; a primitive numeral;

five:--fif(-teen), fifth, five (X apiece).

Translators Brief Hebrew Lexicon

חָמֵשׁ (cha.mesh) — five.

1) five

1a) five (cardinal number)

1b) a multiple of five (with another number)

1c) fifth (ordinal number)

Morphologythe parsing behind the code
Berean parsing
HC/Acbsa — Conjunction
HC/Acbsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fiv (chamesh; pente).

See NUMBER.

and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
אָ֑לֶף'A.lef thousand H505
506× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A thousand, as in Exodus 20:6 where God shows love to thousands of people. It represents a large number or a company of people under one leader, like an army or a group of soldiers.
Tyndale gloss
thousand
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶ֫לֶף n.m. thousand

base

Brown-Driver-Briggs glosses

H505 אֶ֫לֶף thousand

Strong's Hebrew Dictionary

505 'eleph eh'-lef

prop, the same as 504; hence (the ox's head being the first

letter of the alphabet, and this eventually used as a numeral)

a thousand:--thousand.

see HEBREW for 0504

Translators Brief Hebrew Lexicon

אֶ֫לֶף (e.leph) — thousand.

: thousand

1) a thousand

1a) as numeral

2) a thousand, company

2a) as a company of men under one leader, troops

אֶ֫לֶף (e.leph) — thousand: clan.

: clan

1) a thousand

1a) as numeral

2) a thousand, company

2a) as a company of men under one leader, troops

Morphologythe parsing behind the code
Berean parsing
HAcbsa
HAcbsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

thou'-zand ('eleph; chilioi).

See NUMBER.

and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
וַיַּשְׁכִּ֣ימוּvai.yash.Ki.mu and they rose early H7925 Verb · Hiphil · sequential imperfect third person masculine plural
65× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to rise or start early, like loading up a burden. It is used in Genesis to describe early morning activities.
Amplified meaning
rose early, started early
Tyndale gloss
to rise
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁכַם (shakam) is a verb that means to rise or start early. It is a denominative form derived from a root meaning to incline or load up. The entries indicate its use primarily in the Hiphil form, suggesting actions like getting up early or making an early start.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׁכַם] 65 vb. Hiph. denom. start, rise, early

base

Brown-Driver-Briggs glosses

H7925 שָׁכַם vb. Hiph. denom. start, rise, early

Strong's Hebrew Dictionary

7925 shakam shaw-kam'

a primitive root; properly, to incline (the shoulder to a

burden); but used only as denominative from 7926; literally,

to load up (on the back of man or beast), i.e. to start early

in the morning:--(arise, be up, get (oneself) up, rise up)

early (betimes), morning.

see HEBREW for 07926

Translators Brief Hebrew Lexicon

שָׁכַם (sha.kham) — to rise.

1) to rise or start early

1a) (Hiphil)

1a1) to rise early, make an early start

1a2) early (as adverb)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine plural
Hc/Vhw3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ur'-li (orthros, and related words; proi):

The word generally refers to the day, and means the hour of dawn or soon after (Ge 19:2; 2Ch 36:15; Ho 6:4; Lu 24:22). Sometimes it refers to the beginning of the season, eg. the early rain (Ps 84:6; Jas 5:7; see RAIN). It may also have the sense of "speedily" (Ps 46:5). The early morning is frequently commended as the hour for prayer. See examples of Jesus (Mr 1:35; Lu…

and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
בַבֹּ֔קֶרva.Bo.ker in the morning H1242 Preposition · noun common masculine singular absolute
214× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The break of day or morning, a time of new beginnings, as in the morning sacrifices in Exodus 29:39 or the resurrection of Jesus on the first day of the week in John 20:1.
Amplified meaning
break of day, new beginnings
Tyndale gloss
morning
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

בֹּ֫קֶר 214 n.m. morning

morning (of point of time, time at which, never during which, Eng. morning = forenoon

morrow, next day

base

Brown-Driver-Briggs glosses

H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon

. morrow, next day

Strong's Hebrew Dictionary

1242 boqer bo'-ker

from 1239; properly, dawn (as the break of day); generally,

morning:--(+) day, early, morning, morrow.

see HEBREW for 01239

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HRd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

Torrey's New Topical Textbook

- The second part of the day at the creation

Ge 1:5,8,13,19,23,31

- The first part of the natural day

Mr 16:2

- Ordained by God

Job 38:12

- Began with first dawn

Jos 6:15; Ps 119:147

- Continued until noon

1Ki 18:26; Ne 8:3

- First dawning of, called the eyelids of the morning

Job 3:9; 41:18

- The outgoings of, made to rejoice

Ps 65:8

- THE JEWS

. Generally rose early in

and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
וְהִנֵּ֥הve.hi.Neh and there! H2009 Conjunction · particle
843× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is an expression that means 'behold' or 'look', often used to draw attention to something. It appears in Genesis and Isaiah, and is translated as 'behold' or 'lo' in the KJV.
Tyndale gloss
behold
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.

Brown-Driver-Briggs Hebrew Lexicon (full)

הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!

base

Brown-Driver-Briggs glosses

H2009 הִנֵּה, הִנֶּה־ lo!, behold!

Strong's Hebrew Dictionary

2009 hinneh hin-nay'

prolongation for 2005; lo!:--behold, lo, see.

see HEBREW for 02005

Translators Brief Hebrew Lexicon

הִנֵּה (hin.neh) — behold.

behold, lo, see, if

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · particle
HC/Tj
and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
כֻלָּ֖םkhu.Lam all of them H3605 Noun common masculine singular construct · suffix
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

Absolutely:

without the art., all things, all

with the art. הַכֹּל

where the sense is limited by the context to things (or persons) just mentioned

in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

base

Brown-Driver-Briggs glosses

H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

. Absolutely: . without the art., all things, all

. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned

. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

Strong's Hebrew Dictionary

3605 kol kole

or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;

hence, all, any or every (in the singular only, but often in a

plural sense):--(in) all (manner, (ye)), altogether, any

(manner), enough, every (one, place, thing), howsoever, as

many as, (no-)thing, ought, whatsoever, (the) whole,

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3mp
The company it keepswords that stand beside it more often than chance
and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
פְּגָרִ֥יםpe.ga.Rim [were] corpses H6297 Noun common · masculine plural absolute
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A dead body, either human or animal, as seen in the story of the death of Saul in 1 Samuel 31:8-13. It can also refer to an idol or image that is lifeless and useless.
Amplified meaning
corpses, lifeless
Tyndale gloss
corpse
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word פֶּ֫גֶר (peger) means 'corpse' or 'carcass' and can refer to the dead body of either a human or an animal. It can also figuratively denote an idolatrous image. The word is derived from a related root, H6296, which is not detailed in the entries.

Brown-Driver-Briggs Hebrew Lexicon (full)

פֶּ֫גֶר n.m. corpse, carcass

base

Brown-Driver-Briggs glosses

H6297 פֶּ֫גֶר corpse, carcass

Strong's Hebrew Dictionary

6297 peger peh'gher

from 6296; a carcase (as limp), whether of man or beast;

figuratively, an idolatrous image:--carcase, corpse, dead

body.

see HEBREW for 06296

Translators Brief Hebrew Lexicon

פֶּ֫גֶר (pe.ger) — corpse.

1) corpse, carcass, monument, stela

1a) corpse (of man)

1b) carcass (of animals)

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural absolute
HNcmpa
and he went out [the] angel of Yahweh and he struck down in [the] camp of Assyria one hundred and eighty and five thousand and they rose early in the morning and there! all of them [were] corpses dead
מֵתִֽים׃me.Tim dead H4191 Verb · Qal · participle (active) masculine plural
840× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Tyndale gloss
to die
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine plural
HVqrmpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ded (muth; nekros): Used in several senses:

(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);

(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";

(3) as an adjective, coupled with body, carcass or man, as De 14:8 the King James Version;

(4) most frequently it is used as a complement of the verb "to be," referring to the condition of being deceased or the period of death, e. g. 2Sa…

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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