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Judges 3:22 — Word Study

Depth

WLCוַיָּבֹ֨א גַֽם־ הַנִּצָּ֜ב אַחַ֣ר הַלַּ֗הַב וַיִּסְגֹּ֤ר הַחֵ֙לֶב֙ בְּעַ֣ד הַלַּ֔הַב כִּ֣י לֹ֥א שָׁלַ֛ף הַחֶ֖רֶב מִבִּטְנ֑וֹ וַיֵּצֵ֖א הַֽפַּרְשְׁדֹֽנָה׃

BSAEvengam the handlenitstsâb [hilt, sword grip] sank inbôwʼ afterʼachar the bladelahab [sharp blade, flame] and Eglon’s fatcheleb [abundant flesh, richest part] closed inçâgar overbᵉʻad itlahab so thatkîy Ehud did notlôʼ withdrawshâlaph [draw out, pull] the swordchereb [cutting instrument, knife] from his bellybeṭen [womb, seat of hunger] And Eglon’s bowelsparshᵉdôn [intestines, inner parts] emptiedyâtsâʼ [released refuse, excrement]

Word
Listen & take awayJudges 3
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 22 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Ha.par.she.Do.nah) — no per-word recordings of the Hebrew exist to link to.
Take it away
Judges 3:22quick helps
In a sentenceEhud's sword penetrated Eglon, and the fat closed around it, preventing him from withdrawing it.
Who is speakingThe narrator recounts the events of Ehud's assassination of Eglon.
Where we areThis verse describes a crucial moment in the narrative of Judges, detailing the assassination of the Moabite king.
The hard wordהַחֵ֙לֶב֙
Take awayThe act of killing is graphic, emphasizing the brutal reality of the situation.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbבּוֹא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

2 of 16 occur nowhere else in the Old Testament — words chosen on purpose.

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 3:22

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 Assassination of Eglongenerated

21And Ehud reached with his left hand, pulled the sword from his right thigh, and plunged it into Eglon’s belly.
22Even the handle sank in after the blade, and Eglon’s fat closed in over it, so that Ehud did not withdraw the sword from his belly. And Eglon’s bowels emptied.
23Then Ehud went out through the porch, closing and locking the doors of the upper room behind him.
24After Ehud was gone, Eglon’s servants came in and found the doors of the upper room locked. “He must be relieving himself in the cool room,” they said.

Judges 3:22 describes how Ehud, a judge of Israel, assassinates Eglon, the king of Moab. This act of violence is pivotal in the narrative, showcasing Ehud's cunning and the deliverance of Israel from oppression. The context surrounding this verse highlights the tension between Israel and Moab, as well as the methods of warfare employed during this period.


Cross References


The Key Word הַחֵ֙לֶב֙, ha.Che.levgenerated

The word חֵלֶב (cheleb) refers to fat, often indicating the richest or choicest part of something. In this context, it describes the fat surrounding Eglon, which plays a crucial role in the narrative as it envelops the sword.

This term emphasizes abundance and is used in both literal and figurative senses in the Bible. Here, it highlights the grotesque nature of the scene as the fat closes in over the blade, illustrating the physicality of the act.


How Translations Differ — measured against the Berean Standard Biblegenerated

In this study, we refer to the Berean Standard Bible (BSB), which uses fat for חֵלֶב.


Sentence Structuregenerated

The main verb is וַיִּסְגֹּ֤ר (and it closed up), governing the action of the fat surrounding the blade. The structure includes several phrases detailing the action and its consequences.

The sentence presents a vivid image, with the subject being Eglon's fat and the object being the sword. The arrangement emphasizes the grotesque nature of the event, with the fat closing in after the blade.


Septuagint Backgroundgenerated

The Septuagint translates חֵלֶב as στέαρ, which also means fat. This choice reflects the translators' intention to convey the same sense of richness and abundance present in the Hebrew.

The use of στέαρ in the Greek text maintains the focus on the physicality of the scene, emphasizing how the fat envelops the weapon.


In plain words — the whole versegenerated

Judges 3:22 tells us that after Ehud stabbed Eglon, the fat closed around the sword, making it impossible for him to pull it out. This gruesome detail highlights the brutality of the act and the physical consequences of the assassination.


Frequently Asked Questionsgenerated

What does the fat represent in this verse?

The fat symbolizes abundance and richness, but in this context, it also emphasizes the grotesque nature of Eglon's death.

Why is the detail about the sword not being withdrawn significant?

It illustrates the finality of Eglon's death and the brutality of the act, showing that the assassination was both effective and gruesome.

What does this verse reveal about the character of Ehud?

Ehud's actions demonstrate cunning and decisiveness, showcasing his role as a deliverer of Israel through violent means.

How does this event fit into the larger narrative of Judges?

This assassination is a pivotal moment in the cycle of oppression and deliverance that characterizes the book of Judges, highlighting the conflicts between Israel and its enemies.


Reflection Questionsgenerated

  1. What does this graphic description teach us about the nature of violence in the biblical narrative?
  2. How can we understand Ehud's actions within the context of Israel's struggle for freedom?
  3. What lessons can we draw from the consequences of this event in terms of leadership and morality?
  4. In what ways does this story challenge our understanding of justice and deliverance?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Judges 3:22 itself, not merely on the chapter around it.

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

And the haft went in, after the blade,.... The handle of the dagger, as well as the blade; so strong and violent was the thrust, he determining to do his business effectually; and the fat closed upon

Read John Gill on Judges 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And 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 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

i.e. His excrements came forth, not at the wound, which closed up, but at the fundament, as is usual when persons die either a natural or violent death.

Read Matthew Poole on Judges 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Judges 3:22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.Ver. 22. And the dirt came out.] Which was a sign of death. And here Ehud was a type of Christ, in that he alone slew Eglon, as Christ alone doth all our enemies.

Read John Trapp on Judges 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(22) The haft also went in after the blade.—The tremendous violence of the blow marks that resoluteness of character which Ehud shows throughout. The Hebrew for “blade” is “flame,” as the LXX. here render it. It is as though the vivid narrator would make us see the flash of the dagger ere it is buried, hilt and all, in the huge body. So in Nahum 3:3 we have, “The horseman lifteth up the flame of the sword and the lightning of the spear.” The only other passage where the word occurs is to describe the polished head of the spear of Goliath (1 Samuel 17:7). So that he could not draw the dagger out.—Thus he had disarmed himself by the force of his own blow; but the original only says, “for he…

Read Charles John Ellicott on Judges 3 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 22. The haft also went in after the blade] As the instrument was very short, and Eglon very corpulent, this might readily take place. And the dirt came out] This is variously understood: either the contents of the bowels issued through the wound, or he had an evacuation in the natural way through the fright and anguish. The original, פרשדונה parshedonah, occurs only here, and is supposed to be compounded of פרש peresh, dung, and שדה shadah, to shed, and may be very well applied to the latter circumstance; so the Vulgate understood it: Statinque per secreta naturae alvi stercora proruperunt.

Read AdamClarke on Judges 3 →
CambridgeThe Cambridge Bible for Schools and Colleges

22. and it came out behind] i.e. the sword; but this is hardly grammatical, for sword is fem. and came out is mas. The marg. he went out into the ante-chamber is merely based upon a guess of the LXX (τὴνπροστάδα). The AV. renders and the dirt came out, so Vulgate statimque per secreta naturae alvi stercora proruperunt, Targ., Jews, and many moderns, correcting the unknown and corrupt Hebr. word parshμdon to peresh = dung. “This somewhat drastic touch is altogether in the vein of the narrator” (Moore); cf. Judges 3:16-17; Judges 3:24 b. On the other hand the clause is so much like the words at the beginning of the next verse in Hebr., that it may be a dittograph, a miswritten form of what…

Read Cambridge on Judges 3 →
Albert Barnes1798–1870Barnes' Notes on the Bible

The King James Version and margin give different explanations of the last words of this verse. Others explain it of a vestibule or chamber, through which Ehud passed into the porch where the entrance doors were.

Read Albert Barnes 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

BSBBerean Standard Bible2020

Even the handle sank in after the blade, and Eglon’s fat closed in over it, so that Ehud did not withdraw the sword from his belly. And Eglon’s bowels emptied.

WEBWorld English Bible2000

The handle also went in after the blade; and the fat closed on the blade, for he didn’t draw the sword out of his body; and it came out behind.

MSBMajority Standard Bible2022

Even the handle sank in after the blade, and Eglon’s fat closed in over it, so that Ehud did not withdraw the sword from his belly. And Eglon’s bowels emptied.

NETBNew English Translation2006

The handle went in after the blade, and the fat closed around the blade, for Ehud did not pull the sword out of his belly.

Tyndale line

KJVKing James Version1611

And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.

ASVAmerican Standard Version1901

and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his body; and it came out behind.

RVARevised Version, American1894

and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his belly; and it came out behind.

NWBWebster's Bible1833

And the haft also entered after the blade: and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.

GNVGeneva Bible1599

So that the hafte went in after the blade, and the fatte closed about the blade, so that he could not drawe the dagger out of his bellie, but the dirt came out.

Strictly literal

DBYDarby Translation1890

and the haft also went in after the blade, and the fat closed upon the blade; for he did not draw the sword out of his belly, and it came out between the legs.

YLTYoung's Literal Translation1862

and the haft also goeth in after the blade, and the fat shutteth on the blade, that he hath not drawn the sword out of his belly, and it goeth out at the fundament.

LSVLiteral Standard Version2020

and the hilt also goes in after the blade, and the fat shuts on the blade, that he has not drawn the sword out of his belly, and he goes out [through] the antechamber [[or and the dung came out]].

ILTInterlinear Literal Translation2000

And the haft also went in after the blade; and the fat closed upon the blade; for he did not draw the sword out of his body, and it passed into the fundament.

ULBUnlocked Literal Bible2017

The hilt of the sword also went into him following the blade. The tip of the sword came out of his back and the fat closed over it, for Ehud did not pull the sword out of his belly.

From the Latin

DRADouay-Rheims (Challoner)1899

With such force that the haft went in after the blade into the wound, and was closed up with the abundance of fat. So that he did not draw out the dagger, but left it in his body as he had struck it in. And forthwith by the secret parts of nature the excrements of the belly came out.

Simplified

FBVFree Bible Version2020

The handle went in with the blade and the fat closed over it. So Ehud didn't pull the sword out, and the king defecated.

BBEBible in Basic English1949

And the hand-part went in after the blade, and the fat was joined up over the blade; for he did not take the sword out of his stomach. And he went out into the ...

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.

וַandclauseverbיָּבֹ֨אit.wentnoun phrase · subjectגַֽםalsonoun phraseהַtheנִּצָּ֜בhiltprepositional phrase · prepositionalאַחַ֣רafternoun phraseהַtheלַּ֗הַבbladeוַandclauseverbיִּסְגֹּ֤רit.closed.upnoun phrase · subjectהַtheחֵ֨לֶב֙fatprepositional phrase · prepositionalבְּעַ֣דbehindnoun phraseהַtheלַּ֔הַבbladeכִּ֣י(dm)clauseadverbialלֹ֥אnotverbשָׁלַ֛ףhe.drew.outnoun phrase · objectהַtheחֶ֖רֶבswordprepositional phrase · prepositionalמִfromnoun phraseבִּטְנ֑bellyוֹhisוַandclauseverbיֵּצֵ֖אhe.went.outnoun phrase · prepositionalהַֽtonoun phraseפַּרְשְׁדֹֽנָtheהhole

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 agree in their wording for this verse, with all key elements matched. The Dead Sea Scrolls contain fragments that align with the Masoretic Text, though some words were supplied by an editor due to damage.

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

וַיָּבֹ֨א גַֽם־ הַנִּצָּ֜ב אַחַ֣ר הַלַּ֗הַב וַיִּסְגֹּ֤ר הַחֵ֙לֶב֙ בְּעַ֣ד הַלַּ֔הַב כִּ֣י לֹ֥א שָׁלַ֛ף הַחֶ֖רֶב מִבִּטְנ֑וֹ וַיֵּצֵ֖א הַֽפַּרְשְׁדֹֽנָה׃

Septuagintthe Greek the translators chose, word by word
וַיָּבֹ֨אἐπεισήνεγκενגַֽם־γεהַנִּצָּ֜בλαβὴνאַחַ֣רὀπίσωהַלַּ֗הַבφλογόςוַיִּסְגֹּ֤רἀπέκλεισενהַחֵ֙לֶב֙στέαρבְּעַ֣דκατὰהַלַּ֔הַבφλογόςכִּ֣יὅτιלֹ֥אοὐκשָׁלַ֛ףἐχέσπασενהַחֶ֖רֶבμάξαιρανמִבִּטְנ֑וֹαὐτοῦוַיֵּצֵ֖אἐχῆλθενהַֽפַּרְשְׁדֹֽנָה׃τὴν

16 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

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

[ויצא] [הפרשדנ׳ה]

2 words of the verse are on this fragment — 2 supplied entire by an editor.

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.

Judges 3:22בּוֹאand it wentand it wentבּוֹאגַּםalsoalsoגַּםנִצָּבthe hiltthe hiltנִצָּבאַחַרafterafterאַחַרלַ֫הַבthe bladethe bladeלַ֫הַבסָגַרand it closand it closed uסָגַרחֵ֫לֶבthe fatthe fatחֵ֫לֶבבַּ֫עַדbehindbehindבַּ֫עַדלַ֫הַבthe bladethe bladeלַ֫הַבכִּיthatthatכִּילֹאnotnotלֹאשָׁלַףhe drew outhe drew outשָׁלַףחֶ֫רֶבthe swordthe swordחֶ֫רֶבבֶּ֫טֶןfrom belly from belly hisבֶּ֫טֶןיָצָאand he wentand he went outיָצָאפַּרְשְׁדֹ֑נָהthe hole tothe hole towardפַּרְשְׁדֹ֑נָהאָחַרto delayto delayאָחַרעַדtilltillעַדחָרֵבto dryto dryחָרֵבנָצַבto standto standנָצַבפָּרַשׁto declareto declareפָּרַשׁפָּרַדto separatto separateפָּרַדחֲניִתspearspearחֲניִתסָגַרto shutto shutסָגַרשֶׁ֫מֶשׁsunsunשֶׁ֫מֶשׁתְּמוֹלyesterdayyesterdayתְּמוֹלשִׁלְשֹׁםthree daysthree days agoשִׁלְשֹׁםרָדַףto pursueto pursueרָדַףזָנָהto fornicato fornicateזָנָהדָּלdoordoorדָּלבַּ֫עַדabout/throabout/through/fבַּ֫עַדכִּלְיָהkidneykidneyכִּלְיָהקָטַרto offer: to offer: burnקָטַרחַלּוֹןwindowwindowחַלּוֹן
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Judges 3:22

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
וַיָּבֹ֨אvai.ya.Vo' and it went H935 Verb · Qal · sequential imperfect third person masculine singular
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

בּוֹא 2569 vb. come in, come, go in, go

Qal

come in

come (approach, arrive)

go, i.e. walk, associate with

go from speaker, but with limit of motion given

Hiph.

cause to come in, bring in (conduct, lead, obj. persons and animals)

cause to come, bring, bring near, etc. (animate obj.)

Hoph.

be brought in (of pers. and things)

be brought

be introduced, put

base

Brown-Driver-Briggs glosses

H935 בּוֹא come in, come, go in, go .. come in

. come (approach, arrive)

. go, i.e. walk, associate with

. go from speaker, but with limit of motion given

. . cause to come in, bring in (conduct, lead, obj. persons and animals)

. cause to come, bring, bring near, etc. (animate obj.)

. . be brought in (of pers. and things)

. be brought

. be introduced, put

Strong's Hebrew Dictionary

935 bow' bo

a primitive root; to go or come (in a wide variety of

applications):--abide, apply, attain, X be, befall, +

besiege, bring (forth, in, into, to pass), call, carry, X

certainly, (cause, let, thing for) to come (against, in, out,

upon, to pass), depart, X doubtless again, + eat, + employ,

(cause to) enter (in, into, -tering, -trance, -try), be

fallen, fetch, + follow, get, give, go (down, in, to war),

grant, + have, X indeed, (in-)vade, lead, lift (up), mention,

pull in, put, resort, run (down), send, set, X (well) stricken

(in age), X surely, take (in), way.

Translators Brief Hebrew Lexicon

בּוֹא (bo) — to come (in): come.

: come/go_in

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

1a5) to go

1b) (Hiphil)

1b1) to lead in

1b2) to carry in

1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon

1b4) to bring to pass

1c) (Hophal)

1c1) to be brought, brought in

1c2) to be introduced, be put

לְב֥וֹא (bo) — Lebo-(Hamath).

This name means to go in, enter

Combined with cha.mat (חֲמָת "Hamath" H2574)

בּוֹא (bo) — to come (in): towards.

: towards/entrance

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
גַֽם־gam- also H1571 Adverb
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Tyndale gloss
also
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּם 768 adv. denoting addition, also, moreover, yea

base

Brown-Driver-Briggs glosses

H1571 גַּם denoting addition, also, moreover, yea

Strong's Hebrew Dictionary

1571 gam gam

by contraction from an unused root meaning to gather;

properly, assemblage; used only adverbially also, even, yea,

though; often repeated as correl. both...and:--again, alike,

also, (so much) as (soon), both (so)...and , but, either...or,

even, for all, (in) likewise (manner), moreover,

nay...neither, one, then(-refore), though, what, with, yea.

Translators Brief Hebrew Lexicon

גַּם (gam) — also.

1) also, even, indeed, moreover, yea

1a) also, moreover (giving emphasis)

1b) neither, neither...nor (with negative)

1c) even (for stress)

1d) indeed, yea (introducing climax)

1e) also (of correspondence or retribution)

1f) but, yet, though (adversative)

1g) even, yea, yea though (with 'when' in hypothetical case)

2) (TWOT) again, alike

Morphologythe parsing behind the code
Berean parsing
Adv — Adverb
HD
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'

and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
הַנִּצָּ֜בha.ni.Tzav the hilt H5325 Particle · noun common masculine singular absolute
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for the handle of a sword, providing a firm grip for the warrior. In the Bible, it is used to describe the hilt of a sword. This word appears in the book of Ezekiel.
Amplified meaning
hilt, sword grip
Tyndale gloss
hilt
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נִצָּב (nitstsab) refers to a 'haft' or 'hilt' of a sword, indicating a fixed handle. The word is derived from a passive form of another Hebrew root and is noted in Judges 3:22. It also has a broader meaning related to a prefect or deputy.

Brown-Driver-Briggs Hebrew Lexicon (full)

נִצָּב n.m.

haft, hilt of sword Ju 3:22

prefect, deputy, v. נצב Niph. 3.

ref

Brown-Driver-Briggs glosses

H5325 נִצָּב

Strong's Hebrew Dictionary

5325 nitstsab nits-twawb'

passive participle of 5324; fixed, i.e. a handle:--haft.

see HEBREW for 05324

Translators Brief Hebrew Lexicon

נִצָּב (nits.tsav) — hilt.

haft, hilt (of sword)

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
אַחַ֣ר'a.Char after H310 Prep
716× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Achar means backwards or after, used to describe something that happens later or in the rear. It is used in various senses in the Bible, including in 1 Kings 12:18.
Tyndale gloss
after
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַחַר prop. subst. the hinder or following part

adv.

of place, behind

of time, afterwards

prep.

of place, behind, after

of time, after

conj. after that.

base

אַחֲרַי adj. Pr 28:23 a man that turneth backwards.

ref

Brown-Driver-Briggs glosses

H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind

. of time, afterwards

. prep. . of place, behind, after

. of time, after

. conj. after that.

H310b אַחֲרַי a man that turneth backwards.

Strong's Hebrew Dictionary

310 'achar akh-ar'

from 309; properly, the hind part; generally used as an

adverb or conjunction, after (in various senses):--after

(that, -ward), again, at, away from, back (from, -side),

behind, beside, by, follow (after, -ing), forasmuch, from,

hereafter, hinder end, + out (over) live, + persecute,

posterity, pursuing, remnant, seeing, since, thence(-forth),

when, with.

see HEBREW for 0309

Translators Brief Hebrew Lexicon

אַחַר (a.char) — after.

1) after the following part, behind (of place), hinder, afterwards (of time)

1a) as an adverb

1a1) behind (of place)

1a2) afterwards (of time)

1b) as a preposition

1b1) behind, after (of place)

1b2) after (of time)

1b3) besides

1c) as a conjunction

1c) after that

1d) as a substantive

1d1) hinder part

1e) with other prepositions

1e1) from behind

1e2) from following after

אַחֲרַי (a.cha.ray) — backwards.

backwards (of a man that turns backwards)

Morphologythe parsing behind the code
Berean parsing
Prep — Prep
HAcmsc
and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
הַלַּ֗הַבha.La.hav the blade H3851 Particle · noun common masculine singular absolute
12× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means a flame or a sharp blade, like the point of a spear or sword. It can also describe something that flashes or glitters, like a bright flame.
Amplified meaning
sharp blade, flame
Tyndale gloss
flame
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לַ֫הַב (lahab) refers to both 'flame' and 'blade.' It is derived from an unused root meaning to gleam, indicating a bright or glittering quality. The term encompasses the idea of a flame as well as the sharp point of a weapon, such as a spear or sword.

Brown-Driver-Briggs Hebrew Lexicon (full)

לַ֫הַב n.m. flame, blade

flame

of flashing point of spear; blade of sword

base

Brown-Driver-Briggs glosses

H3851 לַ֫הַב flame, blade

Strong's Hebrew Dictionary

3851 lahab lah'-hab

from an usused root meaning to gleam; a flash; figuratively,

a sharply polished blade or point of a weapon:--blade, bright,

flame, glittering.

Translators Brief Hebrew Lexicon

לַ֫הַב (la.hav) — flame.

1) flame, blade

1a) flame

1b) of flashing point of spear or blade of sword

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Blade

Applied to the glittering point of a spear (Job 39:23) or sword (Nah. 3:3), the blade of a dagger (Judg. 3:22); the “shoulder blade” (Job 31:22); the “blade” of cereals (Matt. 13:26).

and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
וַיִּסְגֹּ֤רvai.yis.Gor and it closed up H5462 Verb · Qal · sequential imperfect third person masculine singular
91× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To shut means to close something, like a door or a container. In the Bible, this word is used to describe surrendering or giving something up, like in the book of Ezra where the Israelites shut themselves in to pray.
Tyndale gloss
to shut
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.

Brown-Driver-Briggs Hebrew Lexicon (full)

סָגַר vb. shut, close

Qal

shut door

close in upon

close up breach

Pt. pass., closed up = closely joined with tight seal

elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)

Niph.

subj. pers. be shut up

be shut, closed, of city gates

Pi. deliver up to (leave no other opening for one, shut one up to)

Pu.

of cities

of prisoners

of doors

Hiph.

deliver up to

shut up

base

Brown-Driver-Briggs glosses

H5462 סָגַר shut, close .. shut door

. . close in upon

. close up breach

. Pt. pass., closed up = closely joined with tight seal

. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)

. . subj. pers. be shut up

. be shut, closed, of city gates

. deliver up to (leave no other opening for one, shut one up to)

. . of cities

. of prisoners

. of doors

. . deliver up to

. shut up

Strong's Hebrew Dictionary

5462 cagar saw-gar'

a primitive root; to shut up; figuratively, to

surrender:--close up, deliver (up), give over (up), inclose,

X pure, repair, shut (in, self, out, up, up together), stop, X

straitly.

Translators Brief Hebrew Lexicon

סָגַר (sa.gar) — to shut.

1) to shut, close

1a) (Qal)

1a1) to shut

1a2) to close, close up

1a3) closed up, closely joined, shut up

1b) (Niphal)

1b1) to be shut up

1b2) to be shut or closed

1c) (Piel) to shut up, deliver up

1d) (Pual) to be shut up

1e) (Hiphil)

1e1) to deliver up

1e2) to shut up, imprison

2) pure gold

Aramaic equivalent: se.gar (סְגַר "to shut" H5463)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
הַחֵ֙לֶב֙ha.Che.lev the fat H2459 Particle · noun common masculine singular absolute
92× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, cheleb refers to fat, whether literal or figurative, representing the richest or best part of something. It can describe the choicest products of the land or the best of human or animal fat. This term is used to convey abundance and richness.
Amplified meaning
abundant flesh, richest part
Tyndale gloss
fat
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חֵ֫לֶב (cheleb) means fat, referring to both human and animal fat, as well as the choicest parts of agricultural products. It conveys the idea of richness or abundance, highlighting the best or finest portions. The entries consistently emphasize its literal and figurative uses, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֵ֫לֶב n.m. fat

fat of human body

fat of beasts

choicest, best part of products of land

base

Brown-Driver-Briggs glosses

H2459 חֵ֫לֶב fat . fat of human body

. fat of beasts

. choicest, best part of products of land

Strong's Hebrew Dictionary

2459 cheleb kheh'-leb

or cheleb {khay'-leb}; from an unused root meaning to be fat;

fat, whether literally or figuratively; hence, the richest or

choice part:--X best, fat(-ness), X finest, grease, marrow.

Translators Brief Hebrew Lexicon

חֵ֫לֶב (che.lev) — fat.

1) fat

1a) fat (of humans)

1b) fat (of beasts)

1c) choicest, best part, abundance (of products of the land)

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

(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…

Easton's Bible Dictionary

Fat

(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).

It is used figuratively for a dull, stupid state of mind (Ps 17:10).

Smith's Bible Dictionary

i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.

American Tract Society Bible Dictionary

The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.

and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
בְּעַ֣דbe.'Ad behind H1157 Prep
105× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means about, through, or for something, often used to describe location or action. It can be translated as 'about', 'at', 'by', or 'through', depending on the context in which it is used.
Tyndale gloss
about/through/for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.

Brown-Driver-Briggs Hebrew Lexicon (full)

בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of

base

Brown-Driver-Briggs glosses

H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of

Strong's Hebrew Dictionary

1157 b`ad beh-ad'

from 5704 with prepositional prefix; in up to or over

against; generally at, beside, among, behind, for,

etc.:--about, at by (means of), for, over, through, up (-on),

within.

see HEBREW for 05704

Translators Brief Hebrew Lexicon

בַּ֫עַד (be.ad) — about/through/for.

1) behind, through, round about, on behalf of, away from, about

1a) through (of action)

1b) behind (with verbs of shutting)

1c) about (with verbs of fencing)

1d) on behalf of (metaph. especially with Hithpael)

Morphologythe parsing behind the code
Berean parsing
Prep — Prep
HAcbsc
and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
הַלַּ֔הַבha.La.hav the blade H3851 Particle · noun common masculine singular absolute
12× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means a flame or a sharp blade, like the point of a spear or sword. It can also describe something that flashes or glitters, like a bright flame.
Tyndale gloss
flame
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לַ֫הַב (lahab) refers to both 'flame' and 'blade.' It is derived from an unused root meaning to gleam, indicating a bright or glittering quality. The term encompasses the idea of a flame as well as the sharp point of a weapon, such as a spear or sword.

Brown-Driver-Briggs Hebrew Lexicon (full)

לַ֫הַב n.m. flame, blade

flame

of flashing point of spear; blade of sword

base

Brown-Driver-Briggs glosses

H3851 לַ֫הַב flame, blade

Strong's Hebrew Dictionary

3851 lahab lah'-hab

from an usused root meaning to gleam; a flash; figuratively,

a sharply polished blade or point of a weapon:--blade, bright,

flame, glittering.

Translators Brief Hebrew Lexicon

לַ֫הַב (la.hav) — flame.

1) flame, blade

1a) flame

1b) of flashing point of spear or blade of sword

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Blade

Applied to the glittering point of a spear (Job 39:23) or sword (Nah. 3:3), the blade of a dagger (Judg. 3:22); the “shoulder blade” (Job 31:22); the “blade” of cereals (Matt. 13:26).

and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
כִּ֣יki that H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
The company it keepswords that stand beside it more often than chance
and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
שָׁלַ֛ףsha.Laf he drew out H8025 Verb · Qal · perfect third person masculine singular
25× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew verb means to pull or draw something out, like drawing a plant out of the ground. It is used in various contexts, including pulling out a sword or growing up. In the Bible, it appears in descriptions of everyday life and warfare.
Amplified meaning
draw out, pull
Tyndale gloss
to draw
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שָׁלַף (*shalaph*) is a primitive root meaning to draw out, off, or to pull up. It encompasses actions such as drawing off or plucking, and can also refer to growth, like a blade of grass shooting up. The entries consistently highlight these meanings without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁלַף vb. draw out, off

base

Brown-Driver-Briggs glosses

H8025 שָׁלַף draw out, off

Strong's Hebrew Dictionary

8025 shalaph saw-laf'

a primitive root; to pull out, up or off:--draw (off), grow

up, pluck off.

Translators Brief Hebrew Lexicon

שָׁלַף (sha.laph) — to draw.

1) to draw out or off, take off

1a) (Qal)

1a1) to draw out

1a2) to draw off

1a3) to shoot up, draw out (of blade of grass on roof)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
הַחֶ֖רֶבha.Che.rev the sword H2719 Particle · noun common feminine singular absolute
413× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A sword or cutting instrument is what this Hebrew word refers to, including knives and tools for cutting stone. It is used in the Bible to describe weapons and sharp objects.
Amplified meaning
cutting instrument, knife
Tyndale gloss
sword
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֶ֫רֶב 411 n.f. sword (as weapon)

base

Brown-Driver-Briggs glosses

H2719 חֶ֫רֶב sword (as weapon)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

חֶ֫רֶב (che.rev) — sword.

1) sword, knife

1a) sword

1b) knife

1c) tools for cutting stone

Morphologythe parsing behind the code
Berean parsing
Art | N-fs — Particle · noun common feminine singular absolute
HTd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sord.

See ARMOR, III, 5.

Easton's Bible Dictionary

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…

Smith's Bible Dictionary

[ARMS, ARMOR]

Nave's Topical Bible

→ Used by

Gideon Jud 7:20

Goliath 1Sa 21:9

Peter Mt 26:51; Joh 18:10

→ David' s army equipped with 1Ch 21:5

→ To be beaten into plowshares Isa 2:4; Mic 4:3

→ Made of plowshares Joe 3:10

→ Two-edged Heb 4:12; Re 1:16; 2:12

→ FIGURATIVE

Of war Ge 27:40

and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
מִבִּטְנ֑וֹmi.bit.No from belly his H990 Preposition · noun common feminine singular construct · suffix
72× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word refers to the belly or womb, and is used to describe the seat of hunger, emotions, and even the depths of the afterlife. It is used in the Bible to describe the body and its functions. The KJV translates it as belly, body, or womb.
Amplified meaning
womb, seat of hunger
Tyndale gloss
belly: abdomen
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

בֶּ֫טֶן n.f. belly, body, womb

base

Brown-Driver-Briggs glosses

H990 בֶּ֫טֶן belly, body, womb

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffix
HR/Ncfsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
וַיֵּצֵ֖אvai.ye.Tze' and he went out H3318 Verb · Qal · sequential imperfect third person masculine singular
1,067× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to go out or come out, and it's used in many different ways, like leaving a place or starting a new journey, as seen in Genesis and Exodus.
Amplified meaning
released refuse, excrement
Tyndale gloss
to come out: come
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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

Brown-Driver-Briggs Hebrew Lexicon (full)

יָצָא 1068 vb. go or come out

Qal

go or come out or forth

from (מִן) a place

go forth from (the presence of) a person

in technical senses

of flight, involving escape

depart

of inanimate things

with especial emphasis on idea of origin, source

of children as going forth from loins (of father)

go forth to a place

go forward, proceed to or toward something

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

of combinations

Hiph.

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

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

bring out animals

inanimate obj.

fig. subj. י׳, bring forth from (מִן)

Hoph. be brought forth

base

Brown-Driver-Briggs glosses

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

. go forth from (the presence of) a person

. in technical senses

. of flight, involving escape

. depart

. of inanimate things

. with especial emphasis on idea of origin, source

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

. . go forth to a place

. go forward, proceed to or toward something

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

. of combinations

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

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

. bring out animals

. inanimate obj.

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

. be brought forth

Strong's Hebrew Dictionary

3318 yatsa' yaw-tsaw'

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

variety of applications, literally and figuratively, direct

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

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

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

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

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

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

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

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

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

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

time, X to (and fro), utter.

Translators Brief Hebrew Lexicon

יָצָא (ya.tsa) — to come out: come.

: come/go_out/escape

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

1a) (Qal)

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

1a2) to go forth (to a place)

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

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

1a5) to come out of

1b) (Hiphil)

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

1b2) to bring out of

1b3) to lead out

1b4) to deliver

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

יָצָא (ya.tsa) — to come out: send.

: send/take_out/release

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

1a) (Qal)

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

1a2) to go forth (to a place)

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

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

1a5) to come out of

1b) (Hiphil)

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

1b2) to bring out of

1b3) to lead out

1b4) to deliver

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and it went also the hilt after the blade and it closed up the fat behind the blade that not he drew out the sword from belly his and he went out the hole towards
הַֽפַּרְשְׁדֹֽנָה׃Ha.par.she.Do.nah the hole towards H6574 Particle · noun common masculine singular absolute · suffix
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word refers to human waste or excrement. It is used to describe something considered unclean or filthy. The term appears in discussions of purity and cleanliness.
Amplified meaning
intestines, inner parts
Tyndale gloss
refuse
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פַּרְשְׁדֹ֑נָה (parshdon) refers to excrement or feces, with its meaning considered uncertain. It appears only in Judges 3:22. The word may be formed by combining elements from other Hebrew words, suggesting a connection to the concept of straddling.

Brown-Driver-Briggs Hebrew Lexicon (full)

פַּרְשְׁדֹ֑נָה n.[m.] only Ju 3:22, read perh. fœces

ref

Brown-Driver-Briggs glosses

H6574 פַּרְשְׁדֹ֑נָה, פַּרְשְׁדֹן

Strong's Hebrew Dictionary

6574 parshdon par-shed-one'

perhaps by compounding 6567 and 6504 (in the sense of

straddling) (compare 6576); the crotch (or anus):--dirt.

see HEBREW for 06567

see HEBREW for 06504

see HEBREW for 06576

Translators Brief Hebrew Lexicon

פַּרְשְׁדֹ֑נָה (par.she.do.nah) — refuse.

1) excrement, faeces

1a) meaning uncertain

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

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