Judges 3:29 — Word Study
WLCוַיַּכּ֨וּ אֶת־ מוֹאָ֜ב בָּעֵ֣ת הַהִ֗יא כַּעֲשֶׂ֤רֶת אֲלָפִים֙ אִ֔ישׁ כָּל־ שָׁמֵ֖ן וְכָל־ אִ֣ישׁ חָ֑יִל וְלֹ֥א נִמְלַ֖ט אִֽישׁ׃
BSAAt thathûwʼ timeʻêth [in that moment, when it happened] they struck downnâkâh▸ [slew, smote] about tenʻeser thousandʼeleph [a multitude of 10,000] MoabitesMôwʼâb [people of Moab, descendants of Lot] allkôl [every single one, without exception] robustshâmên [strong, lusty, fed] andkôl valiantchayil [mighty, powerful, men of war] menʼîysh [individuals, males] Notlôʼ oneʼîysh [no single person, none] of them escapedmâlaṭ■ [fled, was delivered, slipped away to safety]
| Greek | English | Parsing |
|---|---|---|
| וַיַּכּ֨וּ | and they struck down | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| מוֹאָ֜ב | Moab | Noun proper |
| בָּעֵ֣ת | at the time | Preposition, noun common both singular absolute |
| הַהִ֗יא | that | Particle, pronoun |
| כַּעֲשֶׂ֤רֶת | about ten | Preposition, noun common feminine singular construct |
| אֲלָפִים֙ | thousand | Noun common, both plural absolute |
| אִ֔ישׁ | man | Noun common, masculine singular absolute |
| כָּל־ | every | Noun common, masculine singular absolute |
| שָׁמֵ֖ן | stout [person] | Adj |
| וְכָל־ | and every | Conjunction, noun common masculine singular absolute |
| אִ֣ישׁ | man of | Noun common, masculine singular construct |
| חָ֑יִל | strength | Noun common, masculine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| נִמְלַ֖ט | he escaped | Verb, Niphal, perfect third person masculine singular |
| אִֽישׁ׃ | anyone | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At that time they struck down about ten thousand Moabites, all robust and valiant men. Not one of them escaped. |
| KJV | And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man. |
| ASV | And they smote of Moab at that time about ten thousand men, every lusty man, and every man of valor; and there escaped not a man. |
| YLT | And they smite Moab at that time, about ten thousand men, all robust, and every one a man of valour, and not a man hath escaped, |
| WEB | They struck at that time about ten thousand men of Moab, every strong man and every man of valor. No man escaped. |
| BBE | At that time they put about ten thousand men of Moab to the sword, every strong man and every man of war; not a man got away. |
Where they part company is שָׁמֵ֖ן — see How Translations Differ.
The main verb is followed by details about the action and its consequences, with a clear structure emphasizing the totality of the defeat.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאִישׁ
verbנָכָה
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 3:29
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 — Israel's Victory over Moabgenerated
Judges 3:29 describes a decisive moment in Israel's history when they struck down a significant number of Moabite warriors. This event follows the leadership of Ehud, who was instrumental in delivering Israel from oppression. The context highlights the military might of Israel and the fulfillment of God's promise to deliver their enemies into their hands, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 3:17 | and brought the tribute to Eglon king of Moab, who was an obese man. |
| 2 | Deuteronomy 32:15 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
| 3 | Job 15:27 | Though his face is covered with fat and his waistline bulges with flesh, |
| 4 | Psalm 17:10 | They have closed their callous hearts; their mouths speak with arrogance. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שָׁמֵ֖ן, sha.Mengenerated
The Hebrew word שָׁמֵן (sha.Men) means stout or fat, often used to describe a person who is strong and healthy. It conveys a sense of robustness and vitality, indicating not just physical strength but also a certain richness or abundance.
In this verse, it describes the Moabite warriors as robust and valiant, emphasizing their physical prowess and readiness for battle. The use of this term highlights the formidable nature of the enemy Israel faced.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has robust, and so do the KJV and the ASV: all three capture the strength implied by שָׁמֵ֖ן.
Where others part company with the BSB they part company over the rendering of שָׁמֵ֖ן. Lusty (ASV, ILT, KJV, NWB, RVA) emphasizes vigor, while strong (BBE, DRA, NETB, ULB, WEB) focuses on physical might, and fed (GNV) suggests nourishment.
Sentence Structuregenerated
The finite verb וַיַּכּ֨וּ (vai.ya.Ku), meaning 'and they struck down,' governs the entire verse. It is followed by the object marker אֶת־ ('et-), the noun מוֹאָ֜ב (mo.'Av), and a series of phrases describing the time and the number of those struck down.
The structure emphasizes the action of striking down, with the details of time and the characteristics of the Moabite warriors following, demonstrating the narrative's focus on the military victory.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּכּ֨וּ as ἐπάταχαν (epatakhon), which also means 'they struck down.' This choice reflects a direct and vigorous action, consistent with the Hebrew meaning.
The term λιπαρὸν (liparon) is used for שָׁמֵ֖ן, suggesting a focus on the richness or robustness of the Moabite warriors, aligning with the Hebrew's emphasis on their strength.
In plain words — the whole versegenerated
Judges 3:29 tells us that at a specific time, Israel struck down about ten thousand Moabites, who were all strong and brave men. Not one of them escaped. This shows the complete victory Israel had over their enemies.
Frequently Asked Questionsgenerated
This indicates a significant military victory for Israel, showcasing their strength and the total defeat of the Moabite forces.
These terms highlight the physical strength and bravery of the Moabite warriors, emphasizing the challenge Israel faced in battle.
This underscores the completeness of Israel's victory, indicating that every Moabite warrior was defeated without exception.
This event illustrates God's deliverance of Israel through Ehud, marking a key moment in their struggle against oppression and their reliance on divine assistance.
Reflection Questionsgenerated
- What does this victory teach us about God's power to deliver His people?
- How can we apply the lessons of strength and bravery from this passage in our own lives?
- In what ways do we see God working in our challenges, similar to how He aided Israel?
- How can we prepare ourselves spiritually for the battles we face, as Israel did?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Judges 3:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they slew of Moab at that time about ten thousand men,.... Who had been sent into the land of Israel to keep it in subjection, or had settled themselves there for their better convenience,
Read John Gill on Judges 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man. No JFB commentary on these verses.
Read Robert Jamieson on Judges 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 3:29 And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.Ver. 29. All lusty.] Heb., Fat and succulent. Tremellius rendereth it, Opulent, wealthy. These were those Lurdaines or Lord-Danes, that did eat of the fat and drink of the sweet, while the poor Israelites, their vassals, were forced to take hard on. And there escaped not a man.] Ne ignifer quidem relictus est.
Read John Trapp on Judges 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) At that time.—Apparently in the first surprise of the Moabite forces and garrisons. All lusty.—Literally, every fat man and every soldier of strength, the word being the same as that used in Judges 3:17 to describe the fatness of Eglon. The choice of the word seems to be dictated by a certain grim sense of humour. “The narrative ends, as it had begun, with its half-humorous allusion to the well-fed carcases of those who, corpulent like their chief, lay dead along the shore of the river.” (Stanley.)
Read Charles John Ellicott on Judges 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. All lusty, and all men of valour] Picked, chosen troops, which Eglon kept among the Israelites to reduce and overawe them.
Read AdamClarke on Judges 3 →CambridgeThe Cambridge Bible for Schools and Colleges29. ten thousand] A round number, Judges 1:4 n. The Moabites who formed the army of occupation were all picked men.
Read Cambridge on Judges 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. About ten thousand men — The slaughter of these picked troops did not, probably, occur in one day, but in the course of this short, sharp, and decisive campaign.
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
At that time they struck down about ten thousand Moabites, all robust and valiant men. Not one of them escaped.
They struck at that time about ten thousand men of Moab, every strong man and every man of valor. No man escaped.
At that time they struck down about ten thousand Moabites, all robust and valiant men. Not one of them escaped.
That day they killed about ten thousand Moabites – all strong, capable warriors; not one escaped.
Tyndale line
And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.
And they smote of Moab at that time about ten thousand men, every lusty man, and every man of valor; and there escaped not a man.
And they smote of Moab at that time about ten thousand men, every lusty man, and every man of valour; and there escaped not a man.
And they slew of Moab at that time about ten thousand men, all lusty, and all men of valor: and there escaped not a man.
And they slewe of the Moabites the same time about ten thousand men, all fed men, and all were warriours, and there escaped not a man.
Strictly literal
And they slew the Moabites at that time, about ten thousand men, all fat, and all men of valour, and not a man escaped.
And they smite Moab at that time, about ten thousand men, all robust, and every one a man of valour, and not a man hath escaped,
And they strike Moab at that time, about ten thousand men, all robust, and everyone a man of valor, and no man has escaped,
And they smote of Moab at that time about ten thousand men, all lusty, and all men of valor; and there escaped not a man.
At that time they killed about ten thousand men of Moab, and all were strong and capable men. Not one escaped.
From the Latin
But they slew of the Moabites at that time, about ten thousand, all strong and Valiant men: none of them could escape.
Simplified
Then they attacked the Moabites and killed around 10,000 of their best and strongest fighting men. Not a single one escaped.
At that time they put about ten thousand men of Moab to the sword, every strong man and every man of war; not a man got away.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with 15 of the 16 words matching. This indicates a strong consistency in the transmission of this verse across different textual traditions.
וַיַּכּ֨וּ אֶת־ מוֹאָ֜ב בָּעֵ֣ת הַהִ֗יא כַּעֲשֶׂ֤רֶת אֲלָפִים֙ אִ֔ישׁ כָּל־ שָׁמֵ֖ן וְכָל־ אִ֣ישׁ חָ֑יִל וְלֹ֥א נִמְלַ֖ט אִֽישׁ׃
15 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.
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 3:29
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.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3fs
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Prep | Adj — Preposition · noun common feminine singular constructHR/Ncfsc
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both plural absoluteHNcbpa
thou'-zand ('eleph; chilioi).
See NUMBER.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׁמֵן (shamen) means fat or robust, often used to describe richness, whether in food or in a person's physique. It is derived from a root meaning 'greasy' or 'gross.' The term conveys a sense of abundance or plenteousness.
שָׁמֵן adj. fat, robust
base
H8082 שָׁמֵן fat, robust
8082 shamen shaw-mane'
from 8080; greasy, i.e. gross; figuratively, rich:--fat,
lusty, plenteous.
see HEBREW for 08080
שָׁמֵן (sha.men) — rich.
1) fat, rich, robust
1a) fat, rich (of food)
1b) stout, robust (of men)
Adj — AdjHAamsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
מָלַט (malat) is a Hebrew verb primarily meaning to escape or slip away. It encompasses various nuances such as delivering, saving, and even giving birth in specific contexts. The entries indicate that it can refer to both physical escape and the act of laying eggs. There is no significant disagreement among the lexicons regarding its meanings.
[מָלַט] vb. slip away (not in Qal)
Niph.
slip away
escape
pass. be delivered
Pi.
lay (eggs)
let escape
deliver
Hiph.
give birth to a male child
deliver
Hithp.
slip forth, escape (sparks of fire from jaws of crocodile)
escape
base
H4422 מָלַט slip away . . slip away
. escape
. pass. be delivered
. . lay (eggs)
. let escape
. deliver
. . give birth to a male child
. deliver
. . slip forth, escape (sparks of fire from jaws of crocodile)
. escape
4422 malat maw-lat'
a primitive root; properly, to be smooth, i.e. (by
implication) to escape (as if by slipperiness); causatively,
to release or rescue; specifically, to bring forth young, emit
sparks:--deliver (self), escape, lay, leap out, let alone,
let go, preserve, save, X speedily, X surely.
מָלַט (ma.lat) — to escape.
1) to slip away, escape, deliver, save, be delivered
1a)(Niphal)
1a1) to slip away
1a2) to escape
1a3) to be delivered
1b) (Piel)
1b1) to lay, let slip out (of eggs)
1b2) to let escape
1b3) to deliver, save (life)
1c) (Hiphil)
1c1) to give birth to
1c2) to deliver
1d) (Hithpael)
1d1) to slip forth, slip out, escape
1d2) to escape
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa