Judges 3:21 — Word Study
WLCוַיִּשְׁלַ֤ח אֵהוּד֙ אֶת־ יַ֣ד שְׂמֹאל֔וֹ וַיִּקַּח֙ אֶת־ הַחֶ֔רֶב מֵעַ֖ל יֶ֣רֶךְ יְמִינ֑וֹ וַיִּתְקָעֶ֖הָ בְּבִטְנֽוֹ׃
BSAAnd EhudʼÊhûwd [the left-handed judge] reachedshâlach▸ with his leftsᵉmôʼwl [north] handyâd pulledlâqach▸ the swordchereb [cutting instrument, dagger] fromʻal his rightyâmîyn [Benjamin's side] thighyârêk and plungedtâqaʻ▸ [struck, thrust] it into Eglon’s bellybeṭen [womb, seat of emotions]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֤ח | and he stretched out | Verb, Qal, sequential imperfect third person masculine singular |
| אֵהוּד֙ | Ehud | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| יַ֣ד | [the] hand of | Noun common, both singular construct |
| שְׂמֹאל֔וֹ | left his | Noun common masculine singular construct, suffix |
| וַיִּקַּח֙ | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַחֶ֔רֶב | the sword | Particle, noun common feminine singular absolute |
| מֵעַ֖ל | from on | Preposition, preposition |
| יֶ֣רֶךְ | [the] thigh of | Noun common, feminine singular construct |
| יְמִינ֑וֹ | right his | Noun common feminine singular construct, suffix |
| וַיִּתְקָעֶ֖הָ | and he thrust it | Verb qal sequential imperfect third person masculine singular, suffix |
| בְּבִטְנֽוֹ׃ | in belly his | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Ehud reached with his left hand, pulled the sword from his right thigh, and plunged it into Eglon’s belly. |
| KJV | And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: |
| ASV | And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his body: |
| YLT | and Ehud putteth forth his left hand, and taketh the sword from off his right thigh, and striketh it into his belly; |
| WEB | Ehud put out his left hand, and took the sword from his right thigh, and thrust it into his body. |
| BBE | And Ehud put out his left hand, and took the sword from his right side, and sent it into his stomach; |
Where they part company is in the rendering of שָׁלַח — see How Translations Differ.
The sentence has a main clause followed by two participial phrases that describe sequential actions taken by Ehud.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֵהוּד
verbשָׁלַח
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 3:21
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 — Ehud's Assassination of Eglongenerated
Judges 3:21 describes a pivotal moment in Israel's history where Ehud, a left-handed judge, cleverly assassinates Eglon, the king of Moab, to deliver Israel from oppression. This act is part of a larger narrative that highlights Israel's cycles of sin, oppression, and deliverance, as seen in the broader context of Judges 3:20-23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 25:7–8 | On seeing this, Phinehas son of Eleazar, the son of Aaron the priest, got up from the assembly, took a spear in his hand, |
| 2 | 1 Samuel 15:33 | But Samuel declared: “As your sword has made women childless, so your mother will be childless among women.” And Samuel hacked Agag to pieces before the LORD at Gilgal. |
| 3 | Job 20:25 | It is drawn out of his back, the gleaming point from his liver. Terrors come over him. |
| 4 | Zechariah 13:3 | And if anyone still prophesies, his father and mother who bore him will say to him, ‘You shall not remain alive, because you have spoken falsely in the name of the LORD.’ When he prophesies, his father and mother who bore him will pierce him through. |
| 5 | 2 Corinthians 5:16 | So from now on we regard no one according to the flesh. Although we once regarded Christ in this way, we do so no longer. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שָׁלַח, shalachgenerated
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' or 'to stretch out.' It encompasses a variety of meanings, including sending away, reaching out, or letting go. In this verse, it specifically refers to Ehud stretching out his hand to execute his plan against Eglon.
The verb is in the sequential imperfect tense, indicating an action that is ongoing or unfolding in the narrative. This choice of tense emphasizes the immediacy and decisiveness of Ehud's action.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses reached for שָׁלַח and pulled for לָקַח, maintaining clarity in the actions described.
Sentence Structuregenerated
The main verb יִּשְׁלַח (he stretched out) governs the action of the sentence, with a series of phrases detailing what Ehud did: he reached with his left hand, pulled the sword, and thrust it into Eglon's belly. The structure indicates a sequence of actions that build upon one another.
The Hebrew word order places emphasis on the actions taken by Ehud, particularly the use of his left hand, which is significant given the cultural context of right-handedness being the norm.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח as ἐχέτεινεν, which means 'to stretch out' or 'to extend.' This choice aligns closely with the Hebrew meaning but may imply a more deliberate action.
This translation choice highlights the physicality of Ehud's action, emphasizing the moment of surprise and the execution of his plan.
In plain words — the whole versegenerated
Judges 3:21 describes how Ehud, a left-handed judge of Israel, used his left hand to pull a sword from his right thigh and thrust it into Eglon's belly. This act was part of his mission to deliver Israel from Moabite oppression.
Frequently Asked Questionsgenerated
Being left-handed in this context is significant, as it allowed Ehud to surprise Eglon, who likely expected an attack from a right-handed individual.
Ehud approached Eglon under the pretense of delivering a message from God, which provided him the opportunity to carry out his plan.
The sword symbolizes Ehud's role as a deliverer and the violent means by which he freed Israel from oppression.
This event illustrates the cycle of sin and deliverance in Judges, where Israel repeatedly turns away from God and faces oppression, leading to the need for a deliverer like Ehud.
Reflection Questionsgenerated
- What qualities do you think made Ehud an effective judge and deliverer?
- How can we apply the lessons of cunning and bravery from Ehud's story in our own lives?
- In what ways do we see cycles of oppression and deliverance in our own communities today?
- How can we be proactive in addressing injustices, as Ehud did?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Judges 3:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Ehud put forth his left hand, and took the dagger from his right thigh,.... Being, as before observed, a lefthanded man; Jude 3:15, and this he could the better do, without being taken notice of
Read John Gill on Judges 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: No JFB commentary on these verses.
Read Robert Jamieson on Judges 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 3:21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:Ver. 21. And thrust it into his belly.] This he did by an extraordinary call from God; and therefore this example was traitorously misapplied to Ravillas, that desperate assassin, who murdered the French king by the instigation of the Jesuits, and defended it when he had done. Our own chronicles tell us of one Birchet in Queen Elizabeth’ s reign, who by the example of Ehud, thought he might lawfully have killed a great personage in this kingdom, whom he took to be God’ s enemy. Upon the same account he wounded Hawkins, and slew his keeper. The Janizaries have learned of the…
Read John Trapp on Judges 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Thrust it into his belly.—This would involve certain, though not necessarily instant death. Josephus says, inaccurately, that he stabbed him to the heart (Antt. v. 4, § 2). The assassination is exactly similar to that of Henry III. of France, by the Dominican monk, Jacques Clement, who had provided himself with a commission from a friend of the king: “On Tuesday, Aug. 1, at 8 a.m.,” says L’Estoile, “he was told that a monk desired to speak with him. The king ordered him to be admitted. The monk entered, having in his sleeve a knife, unsheathed. He made a profound reverence to the king, who had just got up, and had nothing but a dressing-gown on, and presented him despatches from the…
Read Charles John Ellicott on Judges 3 →CambridgeThe Cambridge Bible for Schools and Colleges12–30. Ehud delivers Israel from Moab The story of Ehud is furnished by the editor with an introduction (Judges 3:12-15 a) and conclusion (Judges 3:30) in his usual manner. The narrative thus enclosed is one of the oldest in the Book; it has the freshness and vigour which belong to the best style of Hebrew story-telling. Traces of editorial interference may perhaps be detected here and there, Judges 3:19-20; Judges 3:22-23; Judges 3:27-28 are taken by some to be doublets; but the narrative as a whole (Judges 3:15-29) is homogeneous. The Moabites, whose territory lay on the E. of the Dead Sea and reached northwards probably to the fords of the Jordan, had crossed the river, occupied Jericho…
Read Cambridge on Judges 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And Ehud reached with his left hand, pulled the sword from his right thigh, and plunged it into Eglon’s belly.
Ehud put out his left hand, and took the sword from his right thigh, and thrust it into his body.
And Ehud reached with his left hand, pulled the sword from his right thigh, and plunged it into Eglon’s belly.
Ehud reached with his left hand, pulled the sword from his right thigh, and drove it into Eglon’s belly.
Tyndale line
And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his body:
And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his belly:
And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
And Ehud put forth his left hand, and tooke the dagger from his right thigh, and thrust it into his bellie,
Strictly literal
Then Ehud put forth his left hand, and took the sword from his right hip, and thrust it into his belly;
and Ehud putteth forth his left hand, and taketh the sword from off his right thigh, and striketh it into his belly;
and Ehud puts forth his left hand, and takes the sword from off his right thigh, and thrusts it into his belly;
And Ehud stretched forth his left hand, and took the sword from his right thigh, and thrust it into his body.
Ehud reached with his left hand and took the sword from his right thigh, and he stabbed it into the king's body.
From the Latin
And Aod put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly,
Simplified
Ehud grabbed his sword with his left hand from his right thigh and drove it into Eglon's belly.
And Ehud put out his left hand, and took the sword from his right side, and sent it into his stomach;
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 significant agreement, with 10 of the 13 words matched. The Septuagint's word order differs, but the essential actions and subjects remain consistent.
וַיִּשְׁלַ֤ח אֵהוּד֙ אֶת־ יַ֣ד שְׂמֹאל֔וֹ וַיִּקַּח֙ אֶת־ הַחֶ֔רֶב מֵעַ֖ל יֶ֣רֶךְ יְמִינ֑וֹ וַיִּתְקָעֶ֖הָ בְּבִטְנֽוֹ׃
10 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 3:21
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵהוּד (Ehuwd) refers to a name associated with two or three Israelites, primarily a judge from the tribe of Benjamin who delivered Israel from Moab. The name is linked to meanings such as 'united' or 'undivided.' It appears in contexts relating to the Old Testament figures, notably in Judges 3:15 and 1 Chronicles 8:6.
אֵהוּד n.pr.m.
a Benjamite, son of Gera, deliverer of Isr. fr. Moab
a Benjamite, son of Bilhan
base
H164 אֵהוּד
164 'Ehuwd ay-hood'
from the same as 161; united; Ehud, the name of two or three
Israelites:--Ehud.
see HEBREW for 0161
אֵהוּד (e.hud) — Ehud.
A Judge of the tribe of Benjamin living before Israel's Monarchy, first mentioned at Jdg.3.15;
son of: Gera (H1617);
father of: Naaman (H5283J), Ahijah (H0281K), Gera (H1617J), Uzza (H5798H) and Ahihud (H0284)
Also named: e.chud (אֵחוּד "Ehud" H0261)
§ Ehud = "I will give thanks: I will be praised" or "undivided, union" in (1Ch. 8:6) only
1) Benjamite judge of Israel, deliverer of Israel from Moab
2) another Benjamite, son of Bilhan (1Ch 8:6)
אֵהוּד (e.hud) — Ehud.
A man of the tribe of Benjamin living at the time of Divided Monarchy, only mentioned at 1Ch.7.10;
son of: Bilhan (H1092H);
brother of: Jeush (H3266H), Benjamin (H1144H), Chenaanah (H3668H), Zethan (H2133), Tarshish (H8659I) and Ahishahar (H0300)
N-proper — Noun proper masculineHNpm
e'-hud (ehudh, "united," "strong"):
A Benjamite, son of Gera, deliverer of Israel from oppression by Moab (Jud 3:15-30). Gaining access alone to the presence of King Eglon under pretense of a secret errand connected with the payment of Israel's tribute, Ehud, a left-handed man, drew the sword he had concealed upon his right side, and thrust the king through. He locked the doors of the upper chamber after him, made his escape, and with the Israelites overcame Moab at the fords of the Jordan, slaying some 10,000. Ehud's name occurs again in the Benjamite genealogy (1Ch 7:10).
F. K. Farr
Ehud
Union. (1.) A descendant of Benjamin (1 Chr. 7:10), his great-grandson.
(2.) The son of Gera, of the tribe of Benjamin (Judg. 3:15). After the death of Othniel the people again fell into idolatry, and Eglon, the king of Moab, uniting his bands with those of the Ammonites and the Amalekites, crossed the Jordan and took the city of Jericho, and for eighteen years held that whole district in subjection, exacting from it an annual tribute. At length Ehud, by a stratagem, put Eglon to death with a two-edged dagger a cubit long, and routed the Moabites at the fords of the Jordan, putting 10,000 of them to death. Thenceforward the land, at least Benjamin, enjoyed rest “for fourscore years” (Judg. 3:12-30). (See QUARRIES [2].) But…
(union). Ehud son of Bilhah, and great-grandson of Benjamin the patriarch. (1 Chronicles 7:10; 8:6) Ehud son of Gera, of the tribe of Benjamin, (Judges 3:15) the second judge of the Israelites. (B.C. about 1370.) In the Bible he is not called a judge, but a deliverer (l.c.): so Othniel, (Judges 3:9) and all the Judges. (Nehemiah 9:27) As a Benjamite he was specially chosen to destroy Eglon, who had established himself in Jericho, which was included in the boundaries of that tribe. He was very strong, and left-handed. [EGLON]
A Benjamite, who delivered Israel from the Moabites, by first slaying Eglon their king, and then raising an army and defeating his people. He judged Israel with honor for many years, Jud 3:12-31; 4:1.
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
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs — Noun common · both singular constructHNcbsc
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…
שְׂמֹאל (semol) means 'left' and can refer to the left hand or side. It also denotes the direction north when facing east. The word is derived from the idea of darkness or being enveloped, suggesting a connection to the north. The entries consistently highlight these meanings without significant disagreement.
שְׂמֹאל, שְׂמֹאול 54 n.[m.] the left (√ dub.)
left, region on the left
left hand
= north (on left of one facing east)
base
H8040 שְׂמֹאל, שְׂמֹאול the left (√ dub.) . left, region on the left
. left hand
. = north (on left of one facing east)
8040 smo'wl sem-ole'
or smosl {sem-ole'}; a primitive word (rather perhaps from
the same as 8071 (by insertion of the aleph) through the idea
of wrapping up); properly, dark (as enveloped), i.e. the
north; hence (by orientation), the left hand:--left (hand,
side).
see HEBREW for 08071
שְׂמֹאל (se.mo.l) — left.
1) the left, the left hand, the left side
1a) left
1b) left hand
1c) north (as one faces east)
שְׂמֹאל (se.mo.l) — left: north.
1) the left, the left hand, the left side
1a) left
1b) left hand
1c) north (as one faces east)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
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
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
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 | Prep — Preposition · prepositionHR/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָרֵךְ (yarek) refers to the thigh, loin, side, or base of an object. It is derived from a root meaning to be soft, highlighting the fleshy nature of the thigh. The term can also euphemistically refer to generative parts and is used in various contexts, including the outside of the thigh where a sword is worn.
יָרֵךְ n.f. thigh, loin, side, base
base
H3409 יָרֵךְ thigh, loin, side, base
3409 yarek yaw-rake'
from an unused root meaning to be soft; the thigh (from its
fleshy softness); by euphem. the generative parts;
figuratively, a shank, flank, side:--X body, loins, shaft,
side, thigh.
יָרֵךְ (ya.rekh) — thigh.
1) thigh, side, loin, base
1a) thigh
1a1) outside of thigh (where sword was worn)
1a2) loins (as the seat of procreative power)
1b) side (flank) (of object)
1c) base
N-fs — Noun common · feminine singular constructHNcfsc
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 יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3fs
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms