Judges 16:8 — Word Study
WLCוַיַּעֲלוּ־ לָ֞הּ סַרְנֵ֣י פְלִשְׁתִּ֗ים שִׁבְעָ֛ה יְתָרִ֥ים לַחִ֖ים אֲשֶׁ֣ר לֹא־ חֹרָ֑בוּ וַתַּאַסְרֵ֖הוּ בָּהֶֽם׃
BSASo the lordsçeren [rulers, leaders] of the PhilistinesPᵉlishtîy [a non-Israelite people] broughtʻâlâh▸ sevenshebaʻ freshlach [moist, new] bowstringsyether [cords, ropes] thatʼăsher had notlôʼ been driedchârab■ [desiccated, withered] and she tied him upʼâçar▸ [bound, fastened]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעֲלוּ־ | and they brought up | Verb, Hiphil, sequential imperfect third person masculine plural |
| לָ֞הּ | to her | Preposition, suffix |
| סַרְנֵ֣י | [the] rulers of | Noun common, masculine plural construct |
| פְלִשְׁתִּ֗ים | [the] Philistines | Noun gentilic, masculine plural absolute |
| שִׁבְעָ֛ה | seven | Noun common, both singular absolute |
| יְתָרִ֥ים | cords | Noun common, masculine plural absolute |
| לַחִ֖ים | fresh | Adj |
| אֲשֶׁ֣ר | which | Particle |
| לֹא־ | not | Particle |
| חֹרָ֑בוּ | they had been dried | Verb, Pual, perfect third person common plural |
| וַתַּאַסְרֵ֖הוּ | and she bound him | Verb qal sequential imperfect third person feminine singular, suffix |
| בָּהֶֽם׃ | with them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the lords of the Philistines brought her seven fresh bowstrings that had not been dried, and she tied him up with them. |
| KJV | Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them. |
| ASV | Then the lords of the Philistines brought up to her seven green withes which had not been dried, and she bound him with them. |
| YLT | And the princes of the Philistines bring up to her seven green withs which have not been dried, and she bindeth him with them. |
| WEB | Then the lords of the Philistines brought up to her seven green cords which had not been dried, and she bound him with them. |
| BBE | So the chiefs of the Philistines gave her seven new bow-cords which had never been made dry, and she had them tightly knotted round him. |
Where they part company is לַחִ֖ים — see How Translations Differ.
The sentence has a main clause with two subordinate phrases that provide additional details about the bowstrings and the action taken.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbעָלָה
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 16:8
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 Capture of Samsongenerated
Judges 16:8 describes how the rulers of the Philistines conspired to capture Samson by using Delilah. They provided her with seven fresh bowstrings that had not been dried, which she used to bind him. This event is part of a larger narrative that illustrates the ongoing conflict between the Israelites and the Philistines, highlighting themes of betrayal and strength.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 7:26 | And I find more bitter than death the woman who is a snare, whose heart is a net, and whose hands are chains. The man who pleases God escapes her, but the sinner is ensnared. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — סַרְנֵ֣י, sar.Neigenerated
The word סַרְנֵ֣י (sar.Nei) refers to the rulers or leaders, specifically in the context of authority and governance. It is a masculine plural noun that indicates those in positions of power, suggesting a collective decision-making body among the Philistines.
This term is significant in the verse as it emphasizes the organized effort by the Philistine leadership to subdue Samson, showcasing their strategic approach rather than individual action.
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. The BSB uses rulers for סַרְנֵ֣י, which is also reflected in the KJV and ASV.
Where they part company is with the word לַחִ֖ים — fresh (BSB, KJV, ASV) versus moist (ILT) and new (BBE).
Sentence Structuregenerated
The main verb is וַיַּעֲלוּ־ (vai.ya.'a.lu-), and they brought up, which governs the entire clause. The structure includes several noun phrases: the subject is סַרְנֵ֣י (sar.Nei), the rulers, and the object is the bowstrings.
The sentence is constructed with a clear subject-verb-object order, typical in Hebrew prose, which emphasizes the action taken by the rulers in providing the bowstrings.
Septuagint Backgroundgenerated
The Septuagint translates סַרְנֵ֣י as ἄρξοντες (arxontes), meaning 'rulers' or 'leaders.' This choice aligns closely with the Hebrew meaning, reinforcing the authority of the Philistine leaders in the narrative.
This translation choice highlights the organized nature of the Philistine leadership's actions against Samson, indicating a collective effort rather than individual initiative.
In plain words — the whole versegenerated
Judges 16:8 tells how the rulers of the Philistines brought Delilah seven fresh bowstrings to bind Samson. This action is part of a plot to capture him, illustrating the ongoing conflict between the Philistines and the Israelites.
Frequently Asked Questionsgenerated
Fresh bowstrings indicate that they were new and strong, making them suitable for binding someone effectively.
The Philistines sought to capture Samson because he was a threat to their dominance over Israel, and they wanted to neutralize his strength.
Delilah acts as a traitor to Samson, using her relationship with him to gain information that leads to his capture.
This event is crucial in the story of Samson as it leads to his eventual downfall and highlights the themes of betrayal and strength.
Reflection Questionsgenerated
- What can we learn about the nature of betrayal from Delilah's actions?
- How does the use of fresh bowstrings symbolize the intent of the Philistines?
- In what ways can we recognize moments of weakness in our own lives, similar to Samson's?
- What does this passage teach us about the consequences of trusting the wrong people?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Judges 16:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the lords of the Philistines brought up to her,.... To the chamber where she was with Samson, she having acquainted them with what he had told her: seven green withs, which had not been dried;
Read John Gill on Judges 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them. She bound him with them - probably in a sportive manner, to try whether he was jesting or in earnest.
Read Robert Jamieson on Judges 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 16:8 Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them.Ver. 8. And she bound him with them.] So heathen histories tell us of Hercules, that he was miserably enslaved and abused by his mistress, Omphale Queen of Lydia. Amantes amentes. How was Antony befooled by Cleopatra, and the Persian kings by their concubines, being captivarum suarum captivi! they commanded the whole world, but were commanded by those minions. Plutarch.
Read John Trapp on Judges 16 →CambridgeThe Cambridge Bible for Schools and Colleges8. she bound him] When he was asleep, as we may infer from Judges 16:14; Judges 16:19. What Samson proposed in jest, Delîlah carried out in earnest.
Read Cambridge 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 the lords of the Philistines brought her seven fresh bowstrings that had not been dried, and she tied him up with them.
Then the lords of the Philistines brought up to her seven green cords which had not been dried, and she bound him with them.
So the lords of the Philistines brought her seven fresh bowstrings that had not been dried, and she tied him up with them.
So the rulers of the Philistines brought her seven fresh bowstrings which had not been dried and they tied him up with them.
Tyndale line
Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them.
Then the lords of the Philistines brought up to her seven green withes which had not been dried, and she bound him with them.
Then the lords of the Philistines brought up to her seven green withes which had not been dried, and she bound him with them.
Then the lords of the Philistines brought to her seven green withs, which had not been dried, and she bound him with them.
And the princes of the Philistims brought her seuen greene cordes that were not dry, and she bound him therewith.
Strictly literal
Then the lords of the Philistines brought up to her seven fresh cords which had not been dried, and she bound him with them.
And the princes of the Philistines bring up to her seven green withs which have not been dried, and she bindeth him with them.
And the princes of the Philistines bring up to her seven green cords which have not been dried, and she binds him with them.
And the lords of the Philistines brought up to her seven moist cords which had not yet been dried, and she bound him with them.
Then the rulers of the Philistines brought up to Delilah seven fresh bowstrings that had not been dried, and she tied Samson up with them.
From the Latin
And the princes of the Philistines brought unto her seven cords, such is he spoke of, with which she bound him;
Simplified
The Philistine leaders brought her seven supple bowstrings that hadn't dried out, and she tied him up with them.
So the chiefs of the Philistines gave her seven new bow-cords which had never been made dry, and she had them tightly knotted round him.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with a close word-by-word correspondence. The Septuagint captures the essence of the Hebrew text without significant variation in meaning.
וַיַּעֲלוּ־ לָ֞הּ סַרְנֵ֣י פְלִשְׁתִּ֗ים שִׁבְעָ֛ה יְתָרִ֥ים לַחִ֖ים אֲשֶׁ֣ר לֹא־ חֹרָ֑בוּ וַתַּאַסְרֵ֖הוּ בָּהֶֽם׃
11 of the 12 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 16:8
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 עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
סֶ֫רֶן (se.ren) has two primary meanings: it can refer to a 'lord' or 'tyrant,' and it can also mean 'axle.' The word is built from an uncertain root and covers both a figurative sense of authority and a literal mechanical component. It appears in contexts such as 1 Kings 7:30.
[סֶ֫רֶן] 21 n.m. tyrant, lord
base
[סֶ֫רֶן] n.[m.] axle;—1 K 7:30
ref
H5633a סֶ֫רֶן tyrant, lord H5633b סֶ֫רֶן axle
5633 ceren seh'-ren
from an unused root of uncertain meaning; an axle;
figuratively, a peer:--lord, plate.
סֶ֫רֶן (se.ren) — lord.
lord, ruler, tyrant
סֶ֫רֶן (se.ren) — axle.
axle
N-mp — Noun common · masculine plural constructHNcmpc
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…
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.
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)
Adj — 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…
The Hebrew word יֶ֫תֶר (*yether*) encompasses meanings related to remainder, excess, and excellence, as well as a small cord. It is derived from a root meaning 'to remain' and can refer to both a surplus or remnant and a physical string. The entries consistently highlight its dual meanings without significant disagreement.
יֶ֫תֶר 94 n.m. remainder, excellence, excess
base
יֶ֫תֶר n.m. cord (prop. as hanging over or down)
base
H3499a יֶ֫תֶר remainder, excellence, excess H3499b יֶ֫תֶר cord
3499 yether yeh'-ther
from 3498; properly, an overhanging, i.e. (by implication) an
excess, superiority, remainder; also a small rope (as hanging
free):--+ abundant, cord, exceeding, excellancy(-ent), what
they leave, that hath left, plentifully, remnant, residue,
rest, string, with.
see HEBREW for 03498
יֶ֫תֶר (ye.ter) — remainder.
1) remainder, excess, rest, remnant, excellence
1a) remainder, remnant
1b) remainder, rest, other part
1c) excess
1d) abundantly (adv)
1e) abundance, affluence
1f) superiority, excellency
יֶ֫תֶר (ye.ter) — cord.
cord
N-mp — Noun common · masculine plural absoluteHNcmpa
לַח (lach) means moist, fresh, or new. It is derived from an unused root that conveys the idea of being unused or undried, often describing plants or materials like cords and sinews. The entries consistently highlight its association with freshness and moisture.
לַח adj. moist, fresh, new
base
H3892 לַח moist, fresh, new
3892 lach lakh
from an unused root meaning to be new; fresh, i.e. unused or
undried:--green, moist.
לַח (lach) — fresh.
1) moist, fresh, new
1a) moist, fresh (of plants)
1b) new (of cords, sinews)
Adj — AdjHAampa
Adj.:
The translation of hadhash, "new," "fresh" (Job 29:20, "My glory is fresh in me"); of leshadh, "sap," "moisture" (Nu 11:8, of the manna, "as the taste of fresh oil," the Revised Version, margin "cakes baked with oil"); of ra`anan, "to be fresh and green" (Ps 92:10, "fresh oil"); of glukus, "sweet" (Jas 3:12, "salt water and fresh," the Revised Version (British and American) "sweet"). Fresher is the translation of rutaphash, "to become fresh" (Job 33:25; "His flesh shall be fresher than a child's").
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָרֵב (charab) is a Hebrew verb with meanings related to dryness and destruction. It can refer to being dry or dried up, as well as to making something waste or desolate. Additionally, it can mean to attack or slay. The entries indicate a range of uses, from physical desiccation to metaphorical desolation, but do not present any significant disagreement among lexicons.
[חָרֵב] vb. be dry, dried up
Qal be dry, dried up
Pu. of fresh bow-strings
Hiph. of י׳ drying up rivers
base
[חָרֵב] be waste, desolate
Qal be waste, desolate
Niph. as adj., desolate city
Hiph. lay waste, make desolate
Hoph. she is laid waste
base
[חָרַב] vb. (Aram. and rare) attack, smite down
Qal attack
Niph. the kings have attacked one another, fought together
Hoph. 2 K 3:23
base
H2717a חָרֵב be dry, dried up H2717b חָרֵב be waste, desolate H2717c חָרַב attack, smite down
2717 charab khaw-rab'
or chareb {khaw-rabe'}; a primitive root; to parch (through
drought) i.e. (by analogy,) to desolate, destroy, kill:--
decay, (be) desolate, destroy(-er), (be) dry (up), slay, X
surely, (lay, lie, make) waste.
חָרֵב (cha.rev) — to dry.
1) to be dry, be dried up
1a) (Qal) to be dried, be dried up
1b) (Pual) to be dried
1c) (Hiphil) to dry up
1d) (Hophal) to be dried up
חָרֵב (cha.rev) — to destroy.
1) to be waste, lay waste, make desolate, be desolate, be in ruins
1a) (Qal) to be waste, be desolate
1b) (Niphal)
1b1) to be made desolate
1b2) desolate (participle)
1c) (Hiphil) to lay waste, make desolate
1d) (Hophal) to be laid waste
Aramaic equivalent: cha.rav (חֲרַב "be wasted" H2718)
חָרַב (cha.rav) — to slay.
to attack, smite down, slay, fight
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
Conj | V-Qal-ConsecImperf-3fs | Suff — Verb qal sequential imperfect third person feminine singular · suffixHc/Vqw3fs/Sp3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp