Judges 15:17 — Word Study
WLCוַֽיְהִי֙ כְּכַלֹּת֣וֹ לְדַבֵּ֔ר וַיַּשְׁלֵ֥ךְ הַלְּחִ֖י מִיָּד֑וֹ וַיִּקְרָ֛א לַמָּק֥וֹם הַה֖וּא רָ֥מַת לֶֽחִי׃
BSAAndhâyâh▸ when [Samson] had finishedkâlâh [completed, ended] speakingdâbar [communicating, declaring] he castshâlak▸ [threw away, discarded] the jawbonelᵉchîy [the jaw, a bone used as a weapon] from his handyâd [his power, his strength] and he namedqârâʼ▸ [called, designated] thathûwʼ placemâqôwm [location, region] Ramath-lehiRâmath Lechîy [the height of the jawbone]
| Greek | English | Parsing |
|---|---|---|
| וַֽיְהִי֙ | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כְּכַלֹּת֣וֹ | when finished he | Preposition, verb piel infinitive construct common, suffix |
| לְדַבֵּ֔ר | to speak | Preposition, verb piel infinitive construct common |
| וַיַּשְׁלֵ֥ךְ | and he threw | Verb, Hiphil, sequential imperfect third person masculine singular |
| הַלְּחִ֖י | the jawbone | Particle, noun common masculine singular absolute |
| מִיָּד֑וֹ | from hand his | Preposition, noun common both singular construct, suffix |
| וַיִּקְרָ֛א | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| לַמָּק֥וֹם | the place | Preposition, noun common masculine singular absolute |
| הַה֖וּא | that | Particle, pronoun |
| רָ֥מַת | Ramath | Noun common, feminine singular construct |
| לֶֽחִי׃ | Lehi | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And when Samson had finished speaking, he cast the jawbone from his hand; and he named that place Ramath-lehi. |
| KJV | And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramath-lehi. |
| ASV | And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand; and that place was called Ramath-lehi. |
| YLT | And it cometh to pass when he finisheth speaking, that he casteth away the jaw-bone out of his hand, and calleth that place Ramath-Lehi; |
| WEB | When he had finished speaking, he threw the jawbone out of his hand; and that place was called Ramath Lehi. |
| BBE | And having said these words, he let the mouth-bone go out of his hand; so that place was named Ramath-lehi. |
Where they part company is כְּכַלֹּת֣וֹ — see How Translations Differ.
The sentence has a main clause followed by two actions, which are closely linked in the narrative.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Judges 15:17
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 Battle of Samsongenerated
Judges 15:17 recounts the moment after Samson's victory over the Philistines, where he discards the jawbone he used as a weapon and names the site of his triumph. This act of naming the place Ramath-lehi serves as a memorial to his achievement and the power of God in delivering Israel from their enemies. The narrative highlights Samson's role as a deliverer and the significance of his actions in the broader context of Israel's struggles against oppression.
Cross References
The Key Word — כְּכַלֹּת֣וֹ, ke.kha.lo.Togenerated
The word כְּכַלֹּת֣וֹ (ke.khal.to) is a prepositional phrase derived from the verb כָּלָה (kalah), meaning to finish or complete. It indicates the moment when Samson completed his speech, marking a transition in the narrative.
The parsing shows it as a piel infinitive construct with a suffix, emphasizing the act of finishing as a significant moment in the flow of the story. This word captures the essence of conclusion and transition, framing the subsequent actions of throwing away the jawbone and naming the place.
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 main verb וַיִּקְרָ֛א (vai.yik.Ra'), and he called, governs the entire verse, with multiple clauses and phrases hanging off it. The structure emphasizes the sequence of actions: speaking, throwing, and naming.
The sentence begins with a temporal clause introduced by כְּכַלֹּת֣וֹ, setting the stage for what follows. The order of the elements highlights the completion of his speech as a pivotal moment leading to the discarding of the jawbone and the naming of the place.
Septuagint Backgroundgenerated
The Septuagint translates כְּכַלֹּת֣וֹ with ὡς (hōs), meaning 'as' or 'when', indicating a similar sense of completion but with a slightly different nuance. This choice reflects the translators' interpretation of the moment as a significant transition in the narrative.
The Greek word ἔρριψεν (errhipsen) is used for 'threw', aligning closely with the Hebrew וַיַּשְׁלֵ֥ךְ, emphasizing the action of discarding the jawbone.
In plain words — the whole versegenerated
Judges 15:17 tells us that after Samson finished speaking, he threw away the jawbone he had used as a weapon and named the place Ramath-lehi, which means 'the height of the jawbone'. This moment marks both a physical and symbolic act of victory over his enemies.
Frequently Asked Questionsgenerated
Ramath-lehi means 'the height of the jawbone', commemorating Samson's victory using the jawbone as a weapon.
Samson discarded the jawbone as a sign of completion after his victory, indicating that he no longer needed it.
Naming places often signifies a memorial to an event or a divine intervention, marking the importance of the location in the narrative.
This event highlights Samson's role as a deliverer of Israel, showcasing his strength and the power of God in overcoming their enemies.
Reflection Questionsgenerated
- What victories have I experienced in my life that I should remember and commemorate?
- How can I recognize the moments of completion in my own tasks and responsibilities?
- In what ways do I see God's hand in my victories, similar to Samson's experience?
- What significance do names hold in my life, and how do they reflect my experiences?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 15:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass, when he had made an end of speaking,.... Of delivering out the above song, which very probably consisted of much more than what is here expressed: that he cast away the jawbone
Read John Gill on Judges 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramathlehi. No JFB commentary on these verses.
Read Robert Jamieson on Judges 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd by contraction, Lehi, , it being usual so to contract proper names; as Salem is put for Jerusalem, ; Sheba for Beer-sheba, ; and many other.
Read Matthew Poole on Judges 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 15:17 And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramathlehi.Ver. 17. And called that place Ramathlehi.] We must likewise set up marks and monuments of God’ s signal mercies, to preserve the memory of them, which else will soon be moth eaten. Abraham did so by his Jehovahjireh, Moses by his Jehovahnissi, Samuel by his Ebenezer, Jehoshaphat by his Berachah, the Jews in Esther by their Purim, &c.
Read John Trapp on Judges 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Ramath-lehi.—The marginal rendering, “the lifting up of the jawbone” is found in the LXX. and Vulg., and derives Ramath from the verb rûm,” to be high.” The more natural explanation is, “the hill of Lehi.” The other marginal rendering, “the casting away of the jawbone,” derives Ramath from the verb ramah, “he cast.” This would require the form Remath.
Read Charles John Ellicott on Judges 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Ramath-lehi.] The lifting up or casting away of the jaw-bone. Lehi was the name of the place before, Ramath was now added to it here; he lifted up the jaw-bone against his enemies, and slew them.
Read AdamClarke on Judges 15 →CambridgeThe Cambridge Bible for Schools and Colleges17. was called] The text here and in Judges 15:19 is to be preferred to the marg. Ramath-lehi] i.e. the height of Lehi, cf. Ramath-mizpeh Joshua 13:26, Ramoth-gilead etc. Popular etymology, however, gave it the sense, casting away of the jawbone.
Read Cambridge on Judges 15 →Albert Barnes1798–1870Barnes' Notes on the BibleRamath-lehi - Either the “height or hill of Lehi,” or, “of the jaw-bone;” or, as in the margin, “the crestlag away of the jaw-bone,” with allusion to Samson casting it out of his hand, when he had finished his war-song.
Read Albert Barnes on Judges 15 →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
And when Samson had finished speaking, he cast the jawbone from his hand; and he named that place Ramath-lehi.
When he had finished speaking, he threw the jawbone out of his hand; and that place was called Ramath Lehi.
And when Samson had finished speaking, he cast the jawbone from his hand; and he named that place Ramath-lehi.
When he finished speaking, he threw the jawbone down and named that place Ramath Lehi.
Tyndale line
And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramath-lehi.
And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand; and that place was called Ramath-lehi.
And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand; and that place was called Ramath-lehi.
And it came to pass when he had made an end of speaking, that he cast away the jaw-bone out of his hand, and called that place Ramath-lehi.
And when he had left speaking, hee cast away the iawebone out of his hande, and called that place, Ramath-Lehi.
Strictly literal
And it came to pass when he had ended speaking, that he cast away the jawbone out of his hand, and called that place Ramath-Lehi.
And it cometh to pass when he finisheth speaking, that he casteth away the jaw-bone out of his hand, and calleth that place Ramath-Lehi;
And it comes to pass, when he finishes speaking, that he casts away the jawbone out of his hand, and calls that place Ramath-Lehi;
And it came to pass, when he had made an end of speaking, that he cast away the jaw-bone out of his hand, and called that place Ramath-lechi.
When Samson finished speaking, he threw away the jawbone, and he called the place Ramath Lehi.
From the Latin
And when he had ended these words singing, he threw the jawbone out of his hand, and called the name of that place Ramathlechi, which is interpreted the lifting up of the jawbone.
Simplified
After Samson had finished his speech, he threw away the jawbone, and he named the place Hill of the Jawbone.
And having said these words, he let the mouth-bone go out of his hand; so that place was named Ramath-lehi.
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 of Judges 15:17 reads, "And it came to pass, when he had finished speaking, that he cast the jawbone from his hand; and he named that place Ramath-lehi." The Septuagint closely aligns with this verse, as 9 out of the 11 words match, although the word order and articles differ due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, indicating that the Masoretic Text's reading is likely preserved across these ancient witnesses.
וַֽיְהִי֙ כְּכַלֹּת֣וֹ לְדַבֵּ֔ר וַיַּשְׁלֵ֥ךְ הַלְּחִ֖י מִיָּד֑וֹ וַיִּקְרָ֛א לַמָּק֥וֹם הַה֖וּא רָ֥מַת לֶֽחִי׃
9 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Judges 15:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
Prep | V-Piel-Inf-a | Suff — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
לְחִי (lechi) refers to the jaw or cheek, derived from a root meaning to be soft, highlighting its fleshy nature. It encompasses both the jawbone of animals and the cheek of humans. The entries also note its connection to the name Lehi, which shares the same root.
לְחִי n.m. jaw, cheek
jaw, jawbone, of animal
cheek, of man
base
H3895 לְחִי jaw, cheek
3895 lchiy lekh-ee'
from an unused root meaning to be soft; the cheek (from its
fleshiness); hence, the jaw-bone:--cheek (bone), jaw (bone).
לְחִי (le.chi) — Lehi.
This name means jaw, cheek
Another name of le.chi (לֶחִי "Lehi" H3896)
לְחִי (le.chi) — jaw.
1) jaw, cheek
1a) jaw, jawbone (of animal)
1b) cheek (of man)
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
H7437 רָ(א)מַת, רָמַת הַמִּצְפֶּה, רָמַת לֶחִי
7437 Ramath Lechiy raw'-math lekh'-ee
from 7413 and 3895; height of a jaw-bone; Ramath-Lechi, a
place in Palestine:--Ramath-lehi.
see HEBREW for 07413
see HEBREW for 03895
רָמַת לֶחִי (ra.mat le.chi) — Ramath-lehi.
§ Ramath-lehi = "height of a jawbone"
a place by the rock Elam in northern Judah near the border of the Philistines; named by Samson after his slaughter of the 1000 Philistines with the jawbone of an ass
N-proper — Noun common · feminine singular constructHNcfsc
Ramatha, raised; lofty
→ A city of the tribe of Simeon Jos 19:8
H7437 רָ(א)מַת, רָמַת הַמִּצְפֶּה, רָמַת לֶחִי
7437 Ramath Lechiy raw'-math lekh'-ee
from 7413 and 3895; height of a jaw-bone; Ramath-Lechi, a
place in Palestine:--Ramath-lehi.
see HEBREW for 07413
see HEBREW for 03895
רָמַת לֶחִי (ra.mat le.chi) — Ramath-lehi.
§ Ramath-lehi = "height of a jawbone"
a place by the rock Elam in northern Judah near the border of the Philistines; named by Samson after his slaughter of the 1000 Philistines with the jawbone of an ass
HNcmsa — Noun common · masculine singular absoluteHNcmsa
le'-hi.
See RAMATH-LEHI.
Lehi
A jawbone, a place in the tribe of Judah where Samson achieved a victory over the Philistines (Judg. 15:9, 14, 16), slaying a thousand of them with the jawbone of an ass. The words in 15:19, “a hollow place that was in the jaw” (A.V.), should be, as in Revised Version, “the hollow place that is in Lehi.”
(jaw bone), a place in Judah, probably on the confines of the Philistines’ country, between it and the cliff Etam; the scene of Samson’s well-known exploit with the jaw bone. (Judges 15:9,14,19) It may perhaps be identified with Beit-Likiyeh , a village about two miles below the upper Beth-horon.
Jawbone, a place in Judah, where Samson was enabled to slay one thousand Philistines with the jawbone of an ass, and where, in answer to his petition, a fountain sprung up to relieve his thirst, Jud 15:9-19. Probably the Hebrew word Lehi in, should be left untranslated, "God clave a hollow place that was in Lehi, and there came water thereout." This spring he called En-hakkore, the fountain of him that prayed. It continued to flow, and may even to this day be testifying that God hears the cry of his people, and can turn a dry land into springs of water for their use, Ge 21:19; Nu 20:11.