Judges 3:23 — Word Study
WLCוַיֵּצֵ֥א אֵה֖וּד הַֽמִּסְדְּר֑וֹנָה וַיִּסְגֹּ֞ר דַּלְת֧וֹת הָעַלִיָּ֛ה בַּעֲד֖וֹ וְנָעָֽל׃
BSAThen EhudʼÊhûwd [the judge of Israel] went outyâtsâʼ▸ [to come out, departed] through the porchmiçdᵉrôwn△ [a colonnade with pillars] closingçâgar▸ [to shut, shutting] and lockingnâʻal■ [fastening securely] the doorsdeleth [entrances, gateways] of the upper roomʻălîyâh [a lofty place, a roof chamber] behind himbᵉʻad [in his place, after him]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּצֵ֥א | and he went out | Verb, Qal, sequential imperfect third person masculine singular |
| אֵה֖וּד | Ehud | Noun proper masculine |
| הַֽמִּסְדְּר֑וֹנָה | the porch towards | Particle, noun common masculine singular absolute, suffix |
| וַיִּסְגֹּ֞ר | and he closed | Verb, Qal, sequential imperfect third person masculine singular |
| דַּלְת֧וֹת | [the] doors of | Noun common, feminine plural construct |
| הָעַלִיָּ֛ה | the roof chamber | Particle, noun common feminine singular absolute |
| בַּעֲד֖וֹ | behind him | Suffix |
| וְנָעָֽל׃ | and he locked [them] | Verb, Qal, sequential perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Ehud went out through the porch, closing and locking the doors of the upper room behind him. |
| KJV | Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them. |
| ASV | Then Ehud went forth into the porch, and shut the doors of the upper room upon him, and locked them. |
| YLT | And Ehud goeth out at the porch, and shutteth the doors of the upper chamber upon him, and hath bolted [it]; |
| WEB | Then Ehud went out onto the porch, and shut the doors of the upper room on him, and locked them. |
| BBE | Then Ehud went out into the covered way, shutting the doors of the summer-house on him and locking them. |
Where they part company is נָעַל — see How Translations Differ.
The sentence has a main action with several phrases that describe the manner of Ehud's exit, emphasizing the sequence and importance of each action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵהוּד
verbיָצָא
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word 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 3:23
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 Escape of Ehudgenerated
Judges 3:23 describes Ehud's actions after he has assassinated Eglon, the king of Moab. This verse highlights his careful exit from the scene, emphasizing the strategic nature of his actions as he secures the door to the upper room, preventing discovery. The narrative illustrates the tension and urgency of the moment, as Ehud must escape undetected.
Cross References
The Key Word — נָעַל, ve.na.'Algenerated
The verb נָעַל (na'al) means to lock or fasten securely. It is derived from a root meaning to fasten up, and in this context, it indicates that Ehud is taking precautions to ensure that the doors are secured behind him after he leaves the upper room.
This action underscores the importance of secrecy and safety in Ehud's escape, as he locks the doors to prevent anyone from entering and discovering what has transpired. The verb appears in various contexts, often related to securing something, highlighting the careful planning involved in his actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יֵּצֵ֥א governs the sentence, indicating the action of Ehud leaving. This is followed by a series of actions he performs: closing and locking the doors, which are described in two additional clauses. The structure emphasizes the sequence of actions taken by Ehud as he exits.
The Hebrew word order places emphasis on Ehud's actions, with the verbs preceding the objects they act upon, which highlights the immediacy and importance of securing the doors after his departure.
Septuagint Backgroundgenerated
The Septuagint translates יָצָא as ἐχῆλθεν — he went out — which captures the same sense of departure. This choice aligns closely with the Hebrew, maintaining the focus on the act of leaving.
The Greek translation does not include a direct equivalent for נָעַל, suggesting a possible interpretation that emphasizes the act of leaving without the additional detail of securing the doors, which may indicate a different focus in the Greek text.
In plain words — the whole versegenerated
Judges 3:23 describes how Ehud left the upper room after killing Eglon. He took care to close and lock the doors behind him to ensure no one could enter and discover what had happened. This action highlights his caution and the urgency of his escape.
Frequently Asked Questionsgenerated
Locking the doors signifies Ehud's intent to secure the area and prevent anyone from discovering the assassination of Eglon, emphasizing his strategic planning.
The upper room represents a place of privacy and secrecy, making it a suitable location for Ehud's actions against Eglon.
Ehud's careful planning and execution of his mission demonstrate the importance of strategy and caution in achieving one's goals.
This verse is part of the larger narrative of Israel's deliverance from oppression, showcasing Ehud's role as a judge and deliverer in a time of crisis.
Reflection Questionsgenerated
- What steps can I take to ensure that my actions align with my intentions, like Ehud did?
- In what ways can I be strategic in my decisions to achieve my goals?
- How do I respond to situations that require careful planning and execution?
- What can I learn from Ehud's story about taking decisive action in difficult circumstances?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Judges 3:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Ehud went forth through the porch,.... Which the Targum interprets by "exedra", a place, as Kimchi, where there were many seats, either for the people to sit in while waiting to have admittance
Read John Gill on Judges 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them. Ehud went forth.
Read Robert Jamieson on Judges 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEhud went forth, with a composed countenance and gait, without any fear; being well assured that God, who by his extraordinary call had put him upon that enterprise, would by his special providence preserve him, and carry him through it. Upon him; either upon the king, or upon or after himself. Locked them; either by pulling it close after him, as we do when doors have spring-locks; or by taking the key with him for more caution; and this he did, that they supposing the king to be retired, might wait till he was gone.
Read Matthew Poole on Judges 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 3:23 Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.Ver. 23. And Ehud went forth through the porch.] Or, Gallery, or guard chamber, with a composed countenance and good courage proceeding from a good conscience, so that the courtiers had no suspicion of him.
Read John Trapp on Judges 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Then Ehud went forth through the porch.—Rather, into. The word rendered “porch”—misderônah—is derived from seder (“order”). The Chaldee represents it by a transliteration of the Greek word exedra, “a hall decorated with pillars.” Kimchi supposes it to mean an ante-chamber where people waited to see the king, standing in order; and this seems to be the view of the LXX. (in the Vatican Codex), who render it, “he went out through those set in order” (tous diatetagmenous). If this be the meaning, it can only refer to his walking boldly out through the attendants after he had fastened the doors. But the fact is that the ancient versions were as uncertain of the meaning as ourselves. The…
Read Charles John Ellicott on Judges 3 →CambridgeThe Cambridge Bible for Schools and Colleges23. into the porch] The rendering is a guess; the Hebr. word misdìron, perhaps = ‘a row’ of pillars, must denote the part of the building to which Ehud went out when he left the ‘upper chamber,’ but the precise meaning is unknown; ‘colonnade,’ ‘vestibule,’ have been suggested. upon him] i.e. Eglon; the doors are the two leaves of a double door, cf. Judges 16:3, 1 Kings 6:31 f. The form of the tense and locked them is incorrect; the words were probably added by a scribe to account for the locked doors in Judges 3:24-25 (Moore, Budde).
Read Cambridge on Judges 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Locked them — The lock was, probably, a simple slide of wood or iron, which might have been fastened by one going out, by pulling a string, so as to throw it into a catch or socket; but which
Read Daniel Denison Whedon 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
Then Ehud went out through the porch, closing and locking the doors of the upper room behind him.
Then Ehud went out onto the porch, and shut the doors of the upper room on him, and locked them.
Then Ehud went out through the porch, closing and locking the doors of the upper room behind him.
As Ehud went out into the vestibule, he closed the doors of the upper room behind him and locked them.
Tyndale line
Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.
Then Ehud went forth into the porch, and shut the doors of the upper room upon him, and locked them.
Then Ehud went forth into the porch, and shut the doors of the parlour upon him, and locked them.
Then Ehud went forth through the porch, and shut the doors of the parlor upon him, and locked them.
Then Ehud gate him out into the porch, and shut the doores of the parler vpon him, and locked them.
Strictly literal
And Ehud went out into the portico, and shut the doors of the upper-chamber upon him, and bolted them.
And Ehud goeth out at the porch, and shutteth the doors of the upper chamber upon him, and hath bolted [it];
And Ehud goes out at the porch, and shuts the doors of the upper chamber on him, and has bolted [it];
And Ehud went forth into the ante-room, and shut the doors of the upper chamber after him, and locked them.
Then Ehud went out on the porch and closed the doors of the upper room behind him and locked them.
From the Latin
But Aod carefully shutting the doors of the parlour and locking them,
Simplified
Then Ehud closed and locked the doors, and escaped through the toilet.
Then Ehud went out into the covered way, shutting the doors of the summer-house on him and locking them.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 7 of the 8 words matched. The Dead Sea Scrolls show some restoration, with one word on the leather and several words supplied by an editor, indicating some textual damage but overall alignment with the Masoretic Text.
וַיֵּצֵ֥א אֵה֖וּד הַֽמִּסְדְּר֑וֹנָה וַיִּסְגֹּ֞ר דַּלְת֧וֹת הָעַלִיָּ֛ה בַּעֲד֖וֹ וְנָעָֽל׃
7 of the 8 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.
[ויצא] [אהוד] המסדרונ׳ה [ויסגר] [דלתות] [העליה] [עבד׳ו] ונעל
1 word on the leather — 1 partly restored, 6 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.
Lexicons — every word in Judges 3:23
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.
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.
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
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
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.
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
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.
מִסְדְּרוֹן (micdrown) refers to a porch or colonnade, likely characterized by rows of pillars. Its meaning is somewhat uncertain, and it appears only once in the Old Testament, specifically in Judges 3:23. The word is derived from a root related to another term for a similar structure.
[מִסְדְּרוֹן] n.[m.] porch, colonnade ? (place of a row (of pillars)?);—only Ju 3:23
ref
H4528 מִסְדְּרוֹן
4528 micdrown mis-der-ohn'
from the same as 5468; a colonnade or internal portico (from
its rows of pillars):--porch.
see HEBREW for 05468
מִסְדְּרוֹן (mis.de.ron) — porch.
1) porch, colonnade
1a) meaning uncertain
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
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.
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
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
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.
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּל (dal), דָּלָה (da.lah), and דֶּ֫לֶת (de.let) all refer to a 'door' or 'gate' in Hebrew. The entries indicate various uses, including literal doors and figurative meanings, such as a door of a chamber or even metaphorical doors in poetry. Notably, dal is mentioned in Psalm 141:3.
[דָּל] n.[m.] door only fig.: ψ 141:3.
ref
[דָּלָה] n.f. door, Is 26:20 fig., door of chamber in which people (personified) hides
ref
דֶּ֫לֶת n.f. door
door of house
door of room
gates of city
in other senses
base
H1817a דָּל door H1817b דָּלָה door H1817c דֶּ֫לֶת door
1817 deleth deh'-leth
from 1802; something swinging, i.e. the valve of a
door:--door (two-leaved), gate, leaf, lid. (In Psa. 141:3,
dal, irreg.).
see HEBREW for 01802
דָּל (dal) — door.
door (fig.)
דָּלָה (da.lah) — door.
door (fig., door of chamber in which people (personified) hide)
דֶּ֫לֶת (de.let) — door.
1) door, gate
1a) a door
1b) a gate
1c) (fig.)
1c1) of chest lid
1c2) of crocodile jaws
1c3) of doors of the heavens
1c4) of an easily-accessible woman
N-fp — Noun common · feminine plural constructHNcfpc
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…
עֲלִיָּה (aliyah) refers to a roof chamber or upper room, derived from the root meaning something lofty. It encompasses concepts like a stairway, an ascent, or a figurative reference to the sky. The entries consistently describe it as a space above ground level, such as a second-story room.
עֲלִיָּה n.f. roof-chamber
base
H5944 עֲלִיָּה roof-chamber
5944 `aliyah al-ee-yaw'
feminine from 5927; something lofty, i.e. a stair-way; also a
second-story room (or even one on the roof); figuratively, the
sky:--ascent, (upper) chamber, going up, loft, parlour.
see HEBREW for 05927
עֲלִיָּה (a.liy.yah) — upper room.
roof-room, roof chamber
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
See HOUSE.
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.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
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
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)
Prep | Suff — SuffixHAcbsc/Sp3ms
נָעַל (na'al) primarily means to lock or bar something, as well as to furnish with sandals. It is derived from a root meaning to fasten up. The verb appears in both Qal and Hiphil forms, indicating actions of locking and providing footwear, respectively. There are no significant disagreements among the lexicons regarding its meanings.
נָעַל vb. bar, bolt, lock
base
[נָעַל] vb. denom. furnish with sandals
Qal and I shod thee with תחשׁ (q.v.).
Hiph. and gave them sandals.
base
H5274a נָעַל bar, bolt, look H5274b נָעַל vb. denom. furnish with sandals
5274 na`al naw-al'
a primitive root; properly, to fasten up, i.e. with a bar or
cord; hence (denominative from 5275), to sandal, i.e. furnish
with slippers:--bolt, inclose, lock, shoe, shut up.
see HEBREW for 05275
נָעַל (na.al) — to lock.
1) to bar, lock, bolt
1a) (Qal) to bar, lock, bolt
נָעַל (na.al) — to shoe.
1) to furnish with sandals, shoe
1a) (Qal) to shoe
1b) (Hiphil) to give sandals
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms