Judges 16:14 — Word Study
WLCוַתְּיַשְּׁנֵהוּ וַתַּאֲרִיג אֶת־ שֶׁבַע מַחְלְפוֹת רֹאשׁוֹ עִם־ הַמַּסֶּכֶת וַתִּתְקַע֙ בַּיָּתֵ֔ד וַתֹּ֣אמֶר אֵלָ֔יו פְּלִשְׁתִּ֥ים עָלֶ֖יךָ שִׁמְשׁ֑וֹן וַיִּיקַץ֙ מִשְּׁנָת֔וֹ וַיִּסַּ֛ע אֶת־ הַיְתַ֥ד הָאֶ֖רֶג וְאֶת־ הַמַּסָּֽכֶת׃
BSA[So while he slept, Delilah took the seven braids of his hair and wove them into the web].tâqaʻ▸ [was in a deep slumber, twists, locks, loom, weaving] with a pinyâthêd [peg, nail] and calledʼâmar▸ to himʼêl SamsonShimshôwn [meaning like the sun, a Danite judge] the Philistines [are]Pᵉlishtîy [immigrants from other places, enemies of Israel] hereʻal But he awokeyâqats▸ [was awakened, became active] from his sleepshênâh [rest, slumber] and pulled outnâçaʻ▸ the pinyâthêd [nail, peg] with the loomʼereg [weaving tool, shuttle] and the webmaççeketh [unfinished fabric, weave]
| Greek | English | Parsing |
|---|---|---|
| וַתְּיַשְּׁנֵהוּ | and she made sleep him | Verb piel sequential imperfect third person feminine singular, suffix |
| וַתַּאֲרִיג | and she wove | Verb, Hiphil, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| שֶׁבַע | seven | Noun common, both singular absolute |
| מַחְלְפוֹת | [the] plaits | Noun common, feminine plural construct |
| רֹאשׁוֹ | head his | Noun common both singular construct, suffix |
| עִם־ | with | Preposition |
| הַמַּסֶּכֶת | the web | Particle, noun common feminine singular absolute |
| וַתִּתְקַע֙ | and she thrust | Verb, Qal, sequential imperfect third person feminine singular |
| בַּיָּתֵ֔ד | with the pin | Preposition, noun common feminine singular absolute |
| וַתֹּ֣אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| אֵלָ֔יו | to him | Preposition, suffix |
| פְּלִשְׁתִּ֥ים | [the] Philistines | Noun gentilic, masculine plural absolute |
| עָלֶ֖יךָ | [are] on you | Preposition, suffix |
| שִׁמְשׁ֑וֹן | O Samson | Noun proper masculine |
| וַיִּיקַץ֙ | and he awoke | Verb, Qal, sequential imperfect third person masculine singular |
| מִשְּׁנָת֔וֹ | from sleep his | Preposition, noun common feminine singular construct, suffix |
| וַיִּסַּ֛ע | and he pulled out | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַיְתַ֥ד | the pin of | Particle, noun common feminine singular construct |
| הָאֶ֖רֶג | the loom | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַמַּסָּֽכֶת׃ | the web | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So while he slept, Delilah took the seven braids of his hair and wove them into the web. Then she tightened it with a pin and called to him, “Samson, the Philistines are here!” But he awoke from his sleep and pulled out the pin with the loom and the web. |
| KJV | And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web. |
| ASV | And she fastened it with the pin, and said unto him, The Philistines are upon thee, Samson. And he awaked out of his sleep, and plucked away the pin of the beam, and the web. |
| YLT | And she fixeth [it] with the pin, and saith unto him, 'Philistines [are] upon thee, Samson;' and he awaketh out of his sleep, and journeyeth with the pin of the weaving machine, and with the web. |
| WEB | She fastened it with the pin, and said to him, “The Philistines are on you, Samson!” He awakened out of his sleep, and plucked away the pin of the beam and the fabric. |
| BBE | So while he was sleeping she got the seven twists of his hair worked into her cloth and fixed with the pin, and said to him, The Philistines are on you, Samson. Then awaking from his sleep, he got up quickly, pulling up cloth and machine together. |
Where they part company is in the rendering of מַסֶּכֶת — see How Translations Differ.
The sentence features a main clause followed by several subordinate phrases, illustrating the sequence of actions taken by Delilah and Samson.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָתֵד
verbוְ
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 16:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Betrayal of Samsongenerated
Judges 16:14 describes how Delilah deceives Samson by weaving his hair into a loom while he is asleep. This act symbolizes the manipulation and betrayal that ultimately leads to Samson's downfall. The surrounding verses depict the tension between Samson's strength and Delilah's cunning, highlighting themes of trust and treachery.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 9:13–14 | After all that has come upon us because of our evil deeds and our great guilt (though You, our God, have punished us less than our iniquities deserve and have given us such a remnant as this), |
| 2 | Psalm 106:43 | Many times He rescued them, but they were bent on rebellion and sank down in their iniquity. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — מַסֶּכֶת, mi.she.na.Togenerated
The word מַסֶּכֶת (macceketh) refers to a web or unfinished fabric on a loom. It emphasizes the process of weaving, rather than a completed product, indicating a state of preparation or entrapment.
In this verse, it signifies the literal web into which Delilah is weaving Samson's hair, symbolizing his impending capture and loss of strength. The context of weaving also suggests intricate planning and deceit.
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 action is governed by the verb וַתַּאֲרִיג (va.ta'arig), and she wove, with several phrases detailing what was woven and the context of the action. The structure highlights the sequential actions taken by Delilah while Samson is asleep.
The sentence is complex, with multiple clauses describing the actions of Delilah, the state of Samson, and the objects involved, showcasing the narrative's progression and the interplay of deception.
Septuagint Backgroundgenerated
The Septuagint translates מַסֶּכֶת as web, aligning closely with the Hebrew meaning. This choice reflects the Greek understanding of weaving as a process that can ensnare or entrap, which is consistent with the narrative's theme of betrayal.
The word choice in the Septuagint emphasizes the ongoing action of weaving, paralleling the Hebrew text's focus on the unfinished web.
In plain words — the whole versegenerated
Judges 16:14 tells how Delilah took the seven braids of Samson's hair while he slept and wove them into a loom. She tightened it with a pin and called out to him, alerting him to the Philistines' presence. When he awoke, he pulled out the pin, showing the tension between his strength and the deception he faced.
Frequently Asked Questionsgenerated
Weaving Samson's hair into the loom symbolizes Delilah's manipulation and the entrapment of Samson, leading to his eventual capture.
Delilah calls out to Samson to alert him of the Philistines' approach, indicating her betrayal and the urgency of the moment.
The word 'web' implies a state of being caught or ensnared, reflecting the deceptive nature of Delilah's actions.
This verse illustrates the climax of Samson's betrayal and foreshadows his loss of strength, connecting to the broader themes of trust and deception in his life.
Reflection Questionsgenerated
- What are some ways I can identify and avoid deception in my own life?
- How do trust and betrayal play a role in my relationships?
- In what ways can I be vigilant against influences that seek to undermine my strength or integrity?
- What lessons can I learn from Samson's story about the consequences of misplaced trust?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 16:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd she fastened it with the pin,.... That is, after she had interwoven the locks of his hair into the warp, she fastened the beam on which it was with the pin, that it might not roll back; or else
Read John Gill on Judges 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web.
Read Robert Jamieson on Judges 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHaving done what Samson directed, she adds this for sureness’ sake; she fastened the hair thus woven with a pin.
Read Matthew Poole on Judges 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 16:14 And she fastened [it] with the pin, and said unto him, The Philistines [be] upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web. Ver. 14:. And he awaked out of his sleep.] The Philistines durst not meddle with him though asleep: no more than men dare venture upon a sleeping lion.
Read John Trapp on Judges 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) She fastened it with the pin.—Unless the additions of the Vulg. and the LXX. to the last verse were in the original text, she had not been told by Samson to do this, but did it to make assurance doubly sure. The versions add that she drove the pin “into the wall” (LXX.) or “into the ground” (Vulg.). Went away with.—Rather, tore up, as in Judges 16:3. With the pin of the beam, and with the web.—The words are technical, but the “pin” or “plug” seems to be the wooden peg with which the web was fastened down; and the “beam” was certainly not the “weaver’s beam” of 1 Samuel 17:7, but apparently “the comb.” The loom was doubtless one of a simple kind in ordinary domestic use (like that…
Read Charles John Ellicott on Judges 16 →
CambridgeThe Cambridge Bible for Schools and Colleges14. the pin of the beam] The Hebrew is ungrammatical and gives the impression that the pin has been intruded. Instead of beam render loom (’ereg, Job 7:6). The general sense is clear: Samson pulled up the whole framework, warp and all, out of the ground by the hair of his head. The Greek versions, understanding pin in its ordinary meaning of peg, construct a different arrangement of the apparatus: they imply that the end of the loom was fastened by pegs into the wall opposite, and that Samson’s hair was stretched horizontally with the warp. See the art. ‘Weaving’ by Prof. A. R. S. Kennedy in the Encycl. Bibl., upon which the foregoing notes are based.
Read Cambridge on Judges 16 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd she fastened it with the pin ... - The meaning of the verses seems to be that the seven long plaits, in which Samson’s hair was arranged, were to be woven as a woof into the threads of a warp
Read Albert Barnes on Judges 16 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. She fastened it with the pin — This was an effort to make him still more secure. Not only did she weave his hair fast in her woof and warp, but made it faster still in some way by the pin of the beam.
Read Daniel Denison Whedon on Judges 16 →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
So while he slept, Delilah took the seven braids of his hair and wove them into the web. Then she tightened it with a pin and called to him, “Samson, the Philistines are here!” But he awoke from his sleep and pulled out the pin with the loom and the web.
She fastened it with the pin, and said to him, “The Philistines are on you, Samson!” He awakened out of his sleep, and plucked away the pin of the beam and the fabric.
So while he slept, Delilah took the seven braids of his hair and wove them into the web. Then she tightened it with a pin and called to him, “Samson, the Philistines are here!” But he awoke from his sleep and pulled out the pin with the loom and the web.
So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom, fastened it with the pin, and said to him, “The Philistines are here, Samson!” He woke up and tore away the pin of the loom and the fabric.
Tyndale line
And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web.
And she fastened it with the pin, and said unto him, The Philistines are upon thee, Samson. And he awaked out of his sleep, and plucked away the pin of the beam, and the web.
And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and plucked away the pin of the beam, and the web.
And she fastened it with the pin, and said to him, The Philistines are upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web.
And she fastened it with a pinne, and saide vnto him, The Philistims be vpon thee, Samson. And he awoke out of his sleepe, and went away with the pinne of the webbe and the woufe.
Strictly literal
And she fastened it with the pin, and said to him, The Philistines are upon thee, Samson! And he awoke out of his sleep, and tore out the pin of the beam, and the web.
And she fixeth [it] with the pin, and saith unto him, 'Philistines [are] upon thee, Samson;' and he awaketh out of his sleep, and journeyeth with the pin of the weaving machine, and with the web.
And she fixes [it] with the pin and says to him, “Philistines [are] on you, Samson!” And he awakens out of his sleep, and pulls out the pin of the loom, and with the web.
And she fastened it with the pin, and said unto him, The Philistines are upon thee, Samson. And he awakened out of his sleep, and tore away the pin of the loom, with the web.
While he slept, Delilah wove seven locks of his hair into the fabric on the loom and nailed it to the loom, and she said to him, “The Philistines are upon you, Samson!” He woke from his sleep and he pulled out the fabric and the pin from the loom.
From the Latin
And when Dalila had done this, she said to him: The Philistines are upon thee, Samson. And awaking out of his sleep he drew out the nail with the hairs and the lace.
Simplified
and tightening the pin. She shouted out, “Samson, the Philistines are here to get you!” But Samson woke up and ripped out both the pin and the web from the loom.
So while he was sleeping she got the seven twists of his hair worked into her cloth and fixed with the pin, and said to him, The Philistines are on you, Samson. Then awaking from his sleep, he got up quickly, pulling up cloth and machine together.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show some alignment, with 12 of the 23 words matched in the Septuagint. However, the word order and specific articles differ, indicating a variation in translation approach.
וַתְּיַשְּׁנֵהוּ וַתַּאֲרִיג אֶת־ שֶׁבַע מַחְלְפוֹת רֹאשׁוֹ עִם־ הַמַּסֶּכֶת וַתִּתְקַע֙ בַּיָּתֵ֔ד וַתֹּ֣אמֶר אֵלָ֔יו פְּלִשְׁתִּ֥ים עָלֶ֖יךָ שִׁמְשׁ֑וֹן וַיִּיקַץ֙ מִשְּׁנָת֔וֹ וַיִּסַּ֛ע אֶת־ הַיְתַ֥ד הָאֶ֖רֶג וְאֶת־ הַמַּסָּֽכֶת׃
12 of the 23 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 16:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יָשֵׁן (yashen) means to sleep or to go to sleep, with implications of becoming inactive or stationary. It can also refer to causing someone to sleep or enticing them to sleep. The word may suggest growing old or becoming stale, and it is associated with remaining long or being stored up.
[יָשֵׁן] vb. sleep
Qal sleep, go to sleep, and be sleep
Niph. only in deriv. sense of become inactive or stationary
Pi. causat. she made him sleep
base
H3462 יָשֵׁן sleep .sleep, go to sleep, and be sleep
. only in deriv. sense of become inactive or stationary
. causat. she made him sleep
3462 yashen yaw-shane'
a primitive root; properly, to be slack or languid, i.e. (by
implication) sleep (figuratively, to die); also to grow old,
stale or inveterate: -old (store), remain long, (make to)
sleep.
יָשֵׁן (ya.shen) — to sleep.
1) to sleep, be asleep
1a) (Qal) to sleep, go to sleep, be asleep
1b) (Niphal)
1b1) to remain a long time, be stored up
1b2) to be festering (of leprosy)
1c) (Piel) to cause to sleep, entice to sleep
Hc/Vpw3fs/Sp3ms — Verb piel sequential imperfect third person feminine singular · suffixHc/Vpw3fs/Sp3ms
אָרַג (arag) is a Hebrew verb meaning to weave or plait, applicable to both cloth and hair, as noted in the context of Samson's hair. It can also refer to the act of weaving in a more figurative sense, such as in intrigue. The entries consistently emphasize its primary meaning related to weaving.
[אָרַג] vb. weave
base
H707 אָרַג weave
707 'arag aw-rag'
a primitive root; to plait or weave:--weaver(-r).
אָרַג (a.rag) — to weave.
1) to weave
1a) (Qal)
1a1) to weave (cloth)
1a2) to braid (Samson's hair)
1a3) weaver (subst.)
1a4) intrigue (fig.)
Hc/Vhw3fs — Verb · Hiphil · sequential imperfect third person feminine singularHc/Vhw3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
HNcbsa — Noun common · both singular absoluteHNcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
מַחֲלָפָה (machlaphah) refers to a lock or braid of hair, emphasizing the intertwining nature of the strands. The term is derived from a root meaning to glide over each other, indicating how the hair is arranged. It is noted in various lexicons as a feminine noun related specifically to hair.
[מַחֲלָפָה] n.f. plait (of hair; so called fr. intertwining, passing through each other, of the strands)
base
H4253 מַחֲלָפָה, מַחְלָפָה
4253 machlaphah makh-law-faw'
from 2498; a ringlet of hair (as gliding over each
other):--lock.
see HEBREW for 02498
מַחֲלָפָה (mach.la.phah) — lock.
1) braid, lock, plait
1a) of hair
HNcfpc — Noun common · feminine plural constructHNcfpc
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HNcbsc/Sp3ms — Noun common both singular construct · suffixHNcbsc/Sp3ms
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR — PrepositionHR
מַסֶּ֫כֶת (macceketh) refers to a web, specifically the unfinished web on a loom. It is derived from the root meaning to spread out, indicating something that is expanded, like the warp in weaving. The term emphasizes the process of weaving rather than a completed product.
[מַסֶּ֫כֶת] n.f. web of unfinished stuff, on loom
base
H4545 מַסֶּ֫כֶת
4545 macceketh mas-seh'-keth
from 5259 in the sense of spreading out; something expanded,
i.e. the warp in a loom (as stretched out to receive the
woof):--web.
see HEBREW for 05259
מַסֶּ֫כֶת (mas.se.khet) — weave.
1) web
1a) web of unfinished stuff on a loom
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
See SPIDER; WEAVING.
תָּקַע (taqa) is a Hebrew verb meaning to thrust, clap, or give a blow, with a range of uses including striking, blowing a trumpet, or pledging oneself. It appears in various forms, such as Qal and Niphal, indicating actions like driving a weapon or the sound of a blast. The entries do not present any significant disagreement.
תָּקַע 67 vb. thrust, clap, give a blow, blast
Qal
thrust, drive
give a blast, blow
strike, clap hands
Niph.
if a horn shall be blown
who is there that will strike himself (i.e. pledge himself) into my hand?
base
H8628 תָּקַע thrust, clap, give a blow, blast
8628 taqa` taw-kah'
a primitive root; to clatter, i.e. slap (the hands together),
clang (an instrument); by analogy, to drive (a nail or
tent-pin, a dart, etc.); by implication, to become bondsman by
handclasping):--blow ((a trumpet)), cast, clap, fasten, pitch
(tent), smite, sound, strike, X suretiship, thrust.
תָּקַע (ta.qa) — to blow.
1) to blow, clap, strike, sound, thrust, give a blow, blast
1a) (Qal)
1a1) to thrust, drive (of weapon)
1a2) to give a blast, give a blow
1a3) to strike or clap hands
1b) (Niphal)
1b1) to be blown, blast (of horn)
1b2) to strike or pledge oneself
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
יָתֵד (yathed) refers to a pin or peg, often used for securing items like tents. It can also mean a nail or a pin in a figurative sense, and has applications in weaving. The word is built from an unused root meaning to fasten or pin through.
יָתֵד n.f. pin, peg
base
H3489 יָתֵד pin, peg
3489 yathed yaw-thade'
from an unused root meaning to pin through or fast; a
peg:--nail, paddle, pin, stake.
יָתֵד (ya.ted) — peg.
1) pin, stake, peg, nail
1a) pin, peg, tent pin, tent stake
1b) nail, pin (fig.)
1c) pin (used in weaving)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
(yathedh, from yathadh, "to drive in a peg"(?)): A cylindrical piece of wood or metal (e.g. brass, Ex 27:19) such as that used by weavers in beating up the woof in the loom (Jud 16:14, where Delilah fastened Samson's hair with the "pin"); or as a peg for hanging (Eze 15:3; compare Isa 22:23 f; Ezr 9:8); or as a tent-pin, such as those used in the tabernacle (Ex 27:19; 35:18; 38:20,31; 39:40; Nu 3:37; 4:32; Jud 4:21, where the King James Version translates…
→ See NAIL
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Ngmpa — Noun gentilic · masculine plural absoluteHNgmpa
fi-lis'-tinz, fil'-is-tinz, fil'-is-tinz (pelishtim; Phulistieim, allophuloi):
I. OLD TESTAMENT NOTICES
1. Race and Origin
2. Religion
3. Individual Philistines Mentioned
4. Title of Ruler and Circumcision
5. History in the Old Testament to Death of Saul
6. History Continued to Time of Ahaz
7. Later Notices
II. MONUMENTAL NOTICES
1. Palestinian Excavations
2. Egyptian Monuments
3. Assyrian Texts
III. THE CRETAN THEORY
1. Cherethim and Kretes
2. Caphtor and Keft
IV. DAVID'S GUARDS
1. The "Cherethi" and the "Pelethi" Not Mercenaries
2. Meaning of These Terms
3. Native Hebrews
4. Review
LITERATURE
I. Old Testament Notices.
1. Race and Origin:
The Philistines were an uncircumcised people inhabiting the shore plain between Gezer and Gaza in Southwestern Palestine (see PHILISTIA). The name Palestine itself (Hebrew pelesheth) refers to their country. The word means "migrants," and they came from another country. They…
Philistines
(Gen. 10:14, R.V.; but in A.V., “Philistim”), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are…
(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," (Amos 9:7) and "the remnant of the maritime district of Caphtor" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably…
A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp2ms
שִׁמְשׁוֹן (Shimshown) refers to Samson, a significant figure in the Old Testament known as a judge of Israel. The name is derived from the Hebrew word for sunlight, suggesting a meaning of 'like the sun.' Samson, a Danite and Nazarite, is first mentioned in Judges 13:24 and is noted for his strength and tumultuous life.
שִׁמְשׁוֹן 38 n.pr.m. Samson
base
H8123 שִׁמְשׁוֹן
8123 Shimshown shim-shone'
from 8121; sunlight; Shimshon, an Israelite:--Samson.
see HEBREW for 08121
שִׁמְשׁוֹן (shim.shon) — Samson.
A Judge living before Israel's Monarchy, first mentioned at Jdg.13.24;
son of: Manoah (H4495); married to Delilah (H1807)
Also named: Sampsōn (Σαμψών "Samson" G4546)
§ Samson = "like the sun"
a Danite, son of Manoah, a Nazarite for life, and a judge of Israel for 20 years
N-proper — Noun proper masculineHNpm
sam'-sun (shimshon.
1. Name:
Derived probably from shemesh, "sun" with the diminutive ending -on, meaning "little sun" or "sunny," or perhaps "sun-man"; Sampson; Latin and English, Samson): His home was near Bethshemesh, which means "house of the sun." Compare the similar formation shimshay (Ezr 4:8,9,17,23).
2. Character:
Samson was a judge, perhaps the last before Samuel. He was a Nazirite of the tribe of Da (Jud 13:5); a man of prodigious strength, a giant and a gymnast--the Hebrew Hercules, a strange champion for Yahweh! He intensely hated the Philistines who had oppressed Israel some 40 years (Jud 13:1), and was willing to fight them alone. He seems to have been actuated by little less than personal vengeance, yet in the New…
Samson
Of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in Judg. 13-16. He was a “Nazarite unto God” from his birth, the first Nazarite mentioned in Scripture (Judg. 13:3-5; comp. Num. 6:1-21). The first recorded event of his life was his marriage with a Philistine woman of Timnath (Judg. 14:1-5). Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations (Ex. 34:11-16; Deut. 7:1-4). It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given “to his companion” (
(like the sun), son of Manoah, a man of the town of Zorah in the tribe of Dan, on the border of Judah. (Joshua 15:33; 19:41) (B.C. 1161). The miraculous circumstances of his birth are recorded in Judges 13; and the three following chapters are devoted to the history of his life and exploits. Samson takes his place in Scripture, (1) as a judge --an office which he filled for twenty years, (Judges 15:20; 16:31) (2) as a Nazarite, (Judges 13:5; 16:17) and (3) as one endowed with supernatural power by the Spirit of the Lord. (Judges 13:25; 14:6,19; 15:14) As a judge his authority seems to have been limited to the district bordering upon the country of the Philistines. The…
The son of Manoah, of the tribe of Dan, a deliverer and judge of the southern tribes of the Hebrews for twenty years, Jud 13:1; 16:31. His birth was miraculously foretold; he was a Nazarite from infancy and the strongest of men; and was equally celebrated for his fearless and wonderful exploits, for his moral infirmities, and for his tragical end. His exploits were not wrought without special divine aid; "the Spirit of God came mightily upon him," Jud 13:25 14:6,19 15:14 16:20,28. The providence of God was signally displayed in overruling for good the hasty passions of Samson, the cowardice of his friends, and the malice of his enemies. The sins of Samson brought him in great disgrace and misery; but grace and faith triumphed in the end,
יָקַץ (yaqats) is a primitive root meaning 'to awake' or 'to become active.' The entries indicate it is used intransitively, focusing on the state of being awake or awakened.
[יָקַץ] vb. awake
base
H3364 יָקַץ awake
3364 yaqats yaw-kats'
a primitive root; to awake (intransitive):--(be) awake(-d).
יָקַץ (ya.qats) — to awake.
(Qal) to awake, awaken, become active
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep
8142 shehah shay-naw'
or shena (Psa. 127:2) {shay-naw'}; from 3462;
sleep:--sleep.
see HEBREW for 03462
שֵׁנָה (she.nah) — sleep.
sleep
Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.
נָסַע 147 vb. pull out or up, set out, journey
Qal 137
pull out or up
hence (from pulling up tent-pegs),
set out
depart
journey, march (by stages)
of wind
Niph. be pulled up, removed
Hiph.
cause to set out, lead out
remove
base
H5265 נָסַע pull out or up, set out, journey .. pull out or up
. hence (from pulling up tent-pegs), . set out
. depart
. journey, march (by stages)
. of wind
. be pulled up, removed
. . cause to set out, lead out
. remove
5265 naca` naw-sah'
a primitive root; properly, to pull up, especially the
tent-pins, i.e. start on a journey:--cause to blow, bring,
get, (make to) go (away, forth, forward, onward, out), (take)
journey, march, remove, set aside (forward), X still, be on
his (go their) way.
נָסַע (na.sa) — to set out.
1) to pull out, pull up, set out, journey, remove, set forward, depart
1a) (Qal)
1a1) to pull out or up
1a2) to set out, depart
1a3) to journey, march
1a4) to set forth (of wind)
1b) (Niphal) to be pulled up, be removed, be plucked up
1c) (Hiphil)
1c1) to cause to set out, lead out, cause to spring up
1c2) to remove, quarry
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יָתֵד (yathed) refers to a pin or peg, often used for securing items like tents. It can also mean a nail or a pin in a figurative sense, and has applications in weaving. The word is built from an unused root meaning to fasten or pin through.
יָתֵד n.f. pin, peg
base
H3489 יָתֵד pin, peg
3489 yathed yaw-thade'
from an unused root meaning to pin through or fast; a
peg:--nail, paddle, pin, stake.
יָתֵד (ya.ted) — peg.
1) pin, stake, peg, nail
1a) pin, peg, tent pin, tent stake
1b) nail, pin (fig.)
1c) pin (used in weaving)
Art | N-fs — Particle · noun common feminine singular constructHTd/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֶ֫רֶג (ereg) refers to a weaving or a braid, specifically identified as a shuttle used in weaving. The entries indicate its primary meaning relates to the tool in textile production, with no significant disagreement among the lexicons.
אֶ֫רֶג n.[m.] loom
base
H708 אֶ֫רֶג
708 'ereg eh'-reg
from 707; a weaving; a braid; also a shuttle:--beam,
weaver's shuttle.
see HEBREW for 0707
אֶ֫רֶג (e.reg) — shuttle.
loom, shuttle
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
loom.
See WEAVING.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מַסֶּ֫כֶת (macceketh) refers to a web, specifically the unfinished web on a loom. It is derived from the root meaning to spread out, indicating something that is expanded, like the warp in weaving. The term emphasizes the process of weaving rather than a completed product.
[מַסֶּ֫כֶת] n.f. web of unfinished stuff, on loom
base
H4545 מַסֶּ֫כֶת
4545 macceketh mas-seh'-keth
from 5259 in the sense of spreading out; something expanded,
i.e. the warp in a loom (as stretched out to receive the
woof):--web.
see HEBREW for 05259
מַסֶּ֫כֶת (mas.se.khet) — weave.
1) web
1a) web of unfinished stuff on a loom
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
See SPIDER; WEAVING.
