Judges 3:25 — Word Study
WLCוַיָּחִ֣ילוּ עַד־ בּ֔וֹשׁ וְהִנֵּ֛ה אֵינֶ֥נּוּ פֹתֵ֖חַ דַּלְת֣וֹת הָֽעֲלִיָּ֑ה וַיִּקְח֤וּ אֶת־ הַמַּפְתֵּ֙חַ֙ וַיִּפְתָּ֔חוּ וְהִנֵּה֙ אֲדֹ֣נֵיהֶ֔ם נֹפֵ֥ל אַ֖רְצָה מֵֽת׃
BSASo they waitedchûwl▸ [till they were ashamed, until they were confounded] untilʻad they became worriedbûwsh [till they couldn't stand it any more] and sawhinnêh that he had still notʼayin openedpâthach [to open, to engrave or carve] the doorsdeleth [a swinging valve, an entrance] of the upper roomʻălîyâh [a lofty place, a stairway or roof chamber] Then they tooklâqach▸ [to get, to take something] the keymaphtêach [an opening instrument, a tool to unlock] and opened [the doors]pâthach▸ [to engrave or carve, to unlock] and therehinnêh was their lordʼâdôwn [a master, a human leader] lyingnâphal [fallen, defeated] deadmûwth [to die, lifeless] on the floorʼerets [the land, the ground, the earth]
| Greek | English | Parsing |
|---|---|---|
| וַיָּחִ֣ילוּ | and they writhed | Verb, Hiphil, sequential imperfect third person masculine plural |
| עַד־ | until | Preposition |
| בּ֔וֹשׁ | were ashamed | Verb, Qal, infinitive construct common |
| וְהִנֵּ֛ה | and there! | Conjunction, particle |
| אֵינֶ֥נּוּ | not he | Noun common masculine singular construct, suffix |
| פֹתֵ֖חַ | [was] opening | Verb, Qal, participle (active) masculine singular |
| דַּלְת֣וֹת | [the] doors of | Noun common, feminine plural construct |
| הָֽעֲלִיָּ֑ה | the roof chamber | Particle, noun common feminine singular absolute |
| וַיִּקְח֤וּ | and they took | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| הַמַּפְתֵּ֙חַ֙ | the key | Particle, noun common masculine singular absolute |
| וַיִּפְתָּ֔חוּ | and they opened [them] | Verb, Qal, sequential imperfect third person masculine plural |
| וְהִנֵּה֙ | and there! | Conjunction, particle |
| אֲדֹ֣נֵיהֶ֔ם | master their | Noun common masculine plural construct, suffix |
| נֹפֵ֥ל | [was] lying | Verb, Qal, participle (active) masculine singular |
| אַ֖רְצָה | [the] ground towards | Noun common feminine singular absolute, suffix |
| מֵֽת׃ | dead | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they waited until they became worried and saw that he had still not opened the doors of the upper room. Then they took the key and opened the doors—and there was their lord lying dead on the floor. |
| KJV | And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth. |
| ASV | And they tarried till they were ashamed; and, behold, he opened not the doors of the upper room: therefore they took the key, and opened them; and, behold, their lord was fallen down dead on the earth. |
| YLT | And they stay till confounded, and lo, he is not opening the doors of the upper chamber, and they take the key, and open, and lo, their lord is fallen to the earth — dead. |
| WEB | They waited until they were ashamed; and behold, he didn’t open the doors of the upper room. Therefore they took the key and opened them, and behold, their lord had fallen down dead on the floor. |
| BBE | And they went on waiting till they were shamed, but the doors were still shut; so they took the key, and, opening them, saw their lord stretched out dead on the floor. |
Where they part company is וַיָּחִ֣ילוּ — see How Translations Differ.
The main verb governs the sentence, with several subordinate clauses detailing the actions and observations of the servants.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחיל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Judges 3:25
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
Judges 3:25 describes the moment when Eglon's servants, after waiting for some time, grew anxious about their master who had not emerged from the upper room. This scene is pivotal, leading to the discovery of their lord dead on the floor, highlighting the tension and suspense of the narrative.
Cross References
The Key Word — וַיָּחִ֣ילוּ, vai.ya.Chi.lugenerated
The word חיל (chail) is a Hiphil verb meaning 'to writhe' or 'to twist,' and in this context, it conveys the servants' emotional turmoil as they wait. It captures their anxiety and shame as they realize something is wrong.
This word is often used to express strong feelings such as fear or distress, making it fitting for the situation where they are left waiting and worrying about Eglon.
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 is וַיָּחִ֣ילוּ, and they writhed, which governs the entire sentence. It is followed by a series of clauses that describe their actions and observations as they wait.
The structure emphasizes their emotional state and the sequence of events leading to the discovery of Eglon, with subordinate clauses detailing their growing concern and eventual actions.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּחִ֣ילוּ as ὑπέμειναν, meaning 'they waited.' This choice reflects a more straightforward description of their action without the emotional nuance present in the Hebrew.
This shift may indicate a focus on the act of waiting rather than the emotional struggle involved.
In plain words — the whole versegenerated
Judges 3:25 tells how Eglon's servants waited anxiously for him to come out of the upper room. When they realized he had not opened the doors, they took the key and opened them, only to find their lord dead on the floor.
Frequently Asked Questionsgenerated
To be ashamed indicates their anxiety about waiting too long and their concern for what might have happened.
They waited because they assumed Eglon was occupied, but their worry grew when he did not emerge.
The upper room signifies a place of importance, often associated with privacy or significant events.
The discovery of Eglon dead marks a turning point in the narrative, showcasing the success of Ehud's assassination.
Reflection Questionsgenerated
- How do I respond when I feel anxious or worried about a situation?
- What can this story teach me about the importance of communication and checking on others?
- In what ways do I see parallels between this story and situations in my own life?
- How can I learn to act decisively when faced with uncertainty?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 3:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they tarried until they were ashamed,.... And knew not what to think of it, or what methods to take to be satisfied of the truth of the matter, and what should be the meaning of the doors being
Read John Gill on Judges 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber. No JFB commentary on these verses.
Read Robert Jamieson on Judges 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAshamed, or, confounded, not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him. A key; another key, it being usual in princes’ courts to have divers keys for the same door.
Read Matthew Poole on Judges 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 3:25 And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth.Ver. 25. And they tarried till they were ashamed,] viz., Of their long staying, and not looking after their lord. And, behold, their lord was fallen down dead.] “ Ad generum Cereris sine caede et sanguine pauci Descendunt reges, et sicca morte tyranni. ” God, when he hath chastised his children, doth many times cast the rod into the fire: witness the persecutors in all ages, many of whom came to untimely ends. Most of the Caesars, till Constantine, got nothing by their adoption or…
Read John Trapp on Judges 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Tarried till they were ashamed.—See 2 Kings 2:17; 2 Kings 8:11. It is a dangerous matter to intrude on the privacy of an Oriental king. A key.—Literally, the opener. The ancient key was simply a bar of wood, hooked at the end, which passed through a hole in the door and caught the bolt inside. Their lord was fallen down dead.—Comp. Judges 4:22.
Read Charles John Ellicott on Judges 3 →CambridgeThe Cambridge Bible for Schools and Colleges25. till they were ashamed] Cf. 2 Kings 2:17; 2 Kings 8:11; an idiom expressive of surprise and perplexity. the key, and opened them] The lock or bolt was constructed most likely in the same fashion as the wooden locks still used in Palestine; the bolt is shot by hand, the key is used only for unlocking. was fallen down dead] Cf. Judges 4:22; Jdt 14:14 f.
Read Cambridge on Judges 3 →Albert Barnes1798–1870Barnes' Notes on the BibleA key - literally, “an opener.” Probably a wooden instrument with which they either lifted up the latch within, or drew back the wooden bar or bolt.
Read Albert Barnes on Judges 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Took a key — See on Judges 3:23. Dead on the earth — That is, on the floor of his chamber.
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
So they waited until they became worried and saw that he had still not opened the doors of the upper room. Then they took the key and opened the doors—and there was their lord lying dead on the floor.
They waited until they were ashamed; and behold, he didn’t open the doors of the upper room. Therefore they took the key and opened them, and behold, their lord had fallen down dead on the floor.
So they waited until they became worried and saw that he had still not opened the doors of the upper room. Then they took the key and opened the doors—and there was their lord lying dead on the floor.
They waited so long they were embarrassed, but he still did not open the doors of the upper room. Finally they took the key and opened the doors. Right before their eyes was their master, sprawled out dead on the floor!
Tyndale line
And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.
And they tarried till they were ashamed; and, behold, he opened not the doors of the upper room: therefore they took the key, and opened them; and, behold, their lord was fallen down dead on the earth.
And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took the key, and opened them: and, behold, their lord was fallen down dead on the earth.
And they tarried till they were ashamed: and behold, he opened not the doors of the parlor, therefore they took a key and opened them : and behold, their lord lay dead on the earth.
And they taryed till they were ashamed: and seeing he opened not the doores of the parler, they tooke the key, and opened them, and behold, their lord was fallen dead on the earth.
Strictly literal
And they waited till they were ashamed; and behold, he opened not the doors of the upper-chamber, and they took the key, and opened [them], and behold, their lord lay dead on the earth.
And they stay till confounded, and lo, he is not opening the doors of the upper chamber, and they take the key, and open, and lo, their lord is fallen to the earth — dead.
And they stay until confounded, and behold, he is not opening the doors of the upper chamber, and they take the key, and open, and behold, their lord is fallen to the earth—dead.
And they tarried till they were ashamed; and behold, he opened not the doors of the upper chamber; wherefore they took the key and opened them: and, behold, their lord was lying dead on the floor.
They were growing more concerned until they felt they were neglecting their duty when the king still did not open the doors to the upper room. So they took the key and opened them, and there lay their master, fallen to the floor, dead.
From the Latin
And waiting a long time till they were ashamed, and seeing that no man opened the door, they took a key: and opening, they found their lord lying dead on the ground.
Simplified
So they waited until they couldn't stand it any more, and since he still hadn't opened the doors of the room, they went and found the key and opened the doors. There was their lord, lying dead on the floor.
And they went on waiting till they were shamed, but the doors were still shut; so they took the key, and, opening them, saw their lord stretched out dead on the floor.
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 agree closely, with 15 of the 17 words matching. The differences lie primarily in word order and syntax, but the core meaning remains consistent across both texts.
וַיָּחִ֣ילוּ עַד־ בּ֔וֹשׁ וְהִנֵּ֛ה אֵינֶ֥נּוּ פֹתֵ֖חַ דַּלְת֣וֹת הָֽעֲלִיָּ֑ה וַיִּקְח֤וּ אֶת־ הַמַּפְתֵּ֙חַ֙ וַיִּפְתָּ֔חוּ וְהִנֵּה֙ אֲדֹ֣נֵיהֶ֔ם נֹפֵ֥ל אַ֖רְצָה מֵֽת׃
15 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 3:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.
חוּל [חִיל] vb. whirl, dance, writhe
Qal
dance
twist, writhe
whirl, whirl about
Po‛lel
dance
writhe in travail with, bear, bring forth (poet.)
wait anxiously
Po‛lal
be made to writhe
be brought forth
Hiph. cause to be in anguish
Hoph. be born
Hithpol.
whirling
writhing, suffering torture
wait longingly
Hithpalp. and she writhed in anxiety
base
[חול, חִיל] vb. be firm, strong
base
H2342a חוּל [חִיל] whirl, dance, writhe .. dance
. twist, writhe
. whirl, whirl about
.. dance
. writhe in travail with, bear, bring forth (poet.)
. wait anxiously
.. be made to writhe
. be brought forth
. cause to be in anguish
. be born
. . whirling
. writhing, suffering torture
. wait longingly
. and she writhed in anxiety
H2342b חול, חִיל br firm, strong
2342 chuwl khool
or chiyl {kheel}; a primitive root; properly, to twist or
whirl (in a circular or spiral manner), i.e. (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively, to wait, to pervert:--bear, (make to) bring
forth, (make to) calve, dance, drive away, fall grievously
(with pain), fear, form, great, grieve, (be) grievous, hope,
look, make, be in pain, be much (sore) pained, rest, shake,
shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),
tremble, trust, wait carefully (patiently), be wounded.
חוּל (chul) — to twist: tremble.
: tremble/fear
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
1c) (Pulal)
1c1) to be made to writhe, be made to bear
1c2) to be brought forth
1d) (Hophal) to be born
1e) (Hithpolel)
1e1) whirling (participle)
1e2) writhing, suffering torture (participle)
1e3) to wait longingly
1f) (Hithpalpel) to be distressed
חִיל (chil) — be firm.
to be firm, strong
חוּל (chul) — to twist: give birth.
: give_birth
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
Conj | V-Qal-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word מַפְתֵּחַ (*maphteach*) means 'key' or 'opening instrument.' It is derived from the root meaning 'to open' (H6605). The entries consistently define it as a key without significant variation in meaning.
מַפְתֵּחַ n.m. key (opening instrument)
base
H4668 מַפְתֵּחַ key (opening instrument)
4668 maphteach maf-tay'-akh
from 6605; an opener, i.e. a key:--key.
see HEBREW for 06605
מַפְתֵּחַ (maph.te.ach) — key.
key, opening instrument
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
ke (maphteach, an "opener"; compare kleis, "that which shuts"): Made of wood, usually with nails which fitted into corresponding holes in the lock, or rather bolt (Jud 3:25). Same is rendered "opening" in 1Ch 9:27.
See HOUSE.
Figurative: Used figuratively for power, since the key was sometimes worn on the shoulder as a sign of official authority (Isa 22-22). In the New Testament it is used several times thus figuratively: of Peter: "the keys of the kingdom of heaven" (Mt 16:19); of Christ, in Revelation, having the "keys of death and of Hades" (Re 1:18), also having "the key of David" (Re 3:7). An angel was given "the key…
Key
Frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Judg. 3:25); and in the Greek New Testament kleis, from its use in shutting (Matt. 16:19; Luke 11:52; Rev. 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa. 22:22).
The word is used figuratively of power or authority or office (Isa. 22:22; Rev. 3:7; Rev. 1:8; comp.…
The key of a native Oriental lock is a piece of wood, from seven inches to two feet in length, fitted with the wires or short nails, which, being inserted laterally into the hollow bolt which serves as a lock, raises other pins within the staple so as to allow the bolt to be drawn back. (Keys were sometimes of bronze or iron, and so large that one was as much as a man could carry. They are used in Scripture as a symbol of authority and power. Giving keys to a person signifies the intrusting of him with an important charge. (Matthew 16:19) In England in modern times certain officers of the government receive, at their induction into office, a golden key. --ED.)
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
li'-ing.
See LIE.
- Forbidden
- Hateful to God
- An abomination to God
- A hindrance to prayer
Isa 59:2,3
- The devil, the father of
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs | Suff — Noun common feminine singular absolute · suffixHNcfsa/Sd
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";