Joshua 15:16 — Word Study
WLCוַיֹּ֣אמֶר כָּלֵ֔ב אֲשֶׁר־ יַכֶּ֥ה אֶת־ קִרְיַת־ סֵ֖פֶר וּלְכָדָ֑הּ וְנָתַ֥תִּי ל֛וֹ אֶת־ עַכְסָ֥ה בִתִּ֖י לְאִשָּֽׁה׃
BSAAnd CalebKâlêb [a faithful Israelite leader] saidʼâmar▸ To the man whoʼăsher strikes downnâkâh▸ [smiteth, overcomes] Kiriath-sepherQiryath Çannâh [the city of the book, Debir] and captures itlâkad [taketh, seizes] I will givenâthan [bestow, grant] my daughterbath AcsahʻAkçâh [a woman of Judah, my child] in marriageʼishshâh [to wife, as a partner]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| כָּלֵ֔ב | Caleb | Noun proper masculine |
| אֲשֶׁר־ | [the one] who | Particle |
| יַכֶּ֥ה | he will strike | Verb, Hiphil, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| קִרְיַת־ | Kiriath | Noun proper |
| סֵ֖פֶר | Sepher | Noun proper |
| וּלְכָדָ֑הּ | and he will capture it | Verb qal sequential perfect third person masculine singular, suffix |
| וְנָתַ֥תִּי | and I will give | Verb, Qal, sequential perfect first person common singular |
| ל֛וֹ | to him | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| עַכְסָ֥ה | Achsah | Noun proper feminine |
| בִתִּ֖י | daughter my | Noun common feminine singular construct, suffix |
| לְאִשָּֽׁה׃ | to a wife | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Caleb said, “To the man who strikes down Kiriath-sepher and captures it, I will give my daughter Acsah in marriage.” |
| KJV | ¶ And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife. |
| ASV | And Caleb said, He that smiteth Kiriath-sepher, and taketh it, to him will I give Achsah my daughter to wife. |
| YLT | And Caleb saith, 'He who smiteth Kirjath-Sephar, and hath captured it — I have given to him Achsah my daughter for a wife.' |
| WEB | Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.” |
| BBE | And Caleb said, I will give Achsah, my daughter, as wife to the man who overcomes Kiriath-sepher and takes it. |
Where they part company is יַּכֶּ֥ה — see How Translations Differ.
The main clause introduces Caleb's statement, with subordinate clauses detailing the conditions for his promise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכָּלֵב
verbאָמַר
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 — Joshua 15:16
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 — Caleb's Challenge to Capture Kiriath-sephergenerated
Joshua 15:16 recounts Caleb's challenge to the Israelites, promising his daughter Achsah in marriage to the man who successfully captures Kiriath-sepher. This event occurs during the conquest of Canaan, highlighting the valor and determination of the Israelite leaders as they claim their promised inheritance. Caleb's offer reflects not only a reward for bravery but also the importance of securing the land for future generations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 1:6–12 | As Adoni-bezek fled, they pursued him, seized him, and cut off his thumbs and big toes. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יַּכֶּ֥ה, ya.Kehgenerated
The verb נָכָה (nakah) means 'to strike' or 'to smite,' encompassing actions from lightly hitting to delivering fatal blows. In this context, it indicates a decisive action in battle, emphasizing the act of overcoming an enemy.
The use of the Hiphil form here suggests that Caleb is not merely stating a fact but is also inviting someone to take action. This adds a layer of urgency and challenge to the statement, as he seeks a courageous individual to fulfill this task.
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 of the verse is יֹּ֣אמֶר, he said, which governs the entire statement. It introduces Caleb's challenge and is followed by a relative clause that describes the conditions under which he will give his daughter in marriage.
The structure places emphasis on the action of striking down Kiriath-sepher, as it is the condition for receiving Achsah. The order of the Hebrew words reflects Caleb's authoritative tone and the urgency of his challenge.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יַּכֶּ֥ה is rendered as ἐπικρατήσει, which means 'to prevail' or 'to conquer.' This choice indicates a broader interpretation of the action, suggesting not just a physical strike but a complete victory over the city.
The translation reflects the Greek emphasis on conquest, aligning with the military context of the passage and the significance of capturing the city.
In plain words — the whole versegenerated
Joshua 15:16 shows Caleb offering his daughter Achsah to the man who can capture Kiriath-sepher. This reflects the importance of bravery and valor in the conquest of the Promised Land, as Caleb seeks a worthy warrior to take on this challenge.
Frequently Asked Questionsgenerated
Caleb's offer signifies the value placed on bravery and conquest during the Israelite's journey to claim the Promised Land.
Achsah is Caleb's daughter, and her marriage is tied to the successful capture of Kiriath-sepher.
Kiriath-sepher is also known as Debir, a city that Caleb challenges the Israelites to conquer.
This verse reveals a culture that values military success and rewards bravery, as seen in Caleb's promise to give his daughter in marriage.
Reflection Questionsgenerated
- What qualities do you think Caleb was looking for in the man who would capture Kiriath-sepher?
- How can we apply the values of bravery and commitment seen in this passage to our own lives?
- In what ways does the promise of Achsah reflect the importance of family ties in Israelite culture?
- How can we encourage others to take brave actions in their own lives, similar to Caleb's challenge?
The early church on this verse — how the Fathers read it
The early church father Origen comments on this passage, highlighting Caleb's challenge and the significance of Achsah's marriage as a reward for bravery.
But now Caleb went up against that City of Letters and said, “I shall give Achsah my daughter for a wife to whoever demolishes the City of Letters and gains possession of it.Early Church Fathers on Joshua 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 15:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Caleb said, he that smiteth Kirjathsepher, and taketh it,.... Which he ordered to be proclaimed through the army that was under his command; and which was done not so much on the account of the
Read John Gill on Joshua 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife. He that smiteth Kirjath-sepher - or Kirjath-sannah (Joshua 15:9), afterward Debir.
Read Robert Jamieson on Joshua 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich is to be understood with some conditions, as, if he were one who could marry her by God’ s law; for every promise contrary to that is void; and if she were willing; for though parents had a great power over their children, they could not force them to marry any person against their own wills. He might otherwise be an unfit and unworthy person: but this was no ordinary motion propounded to the imitation of others, but a Divine impulse, that Othniel’ s valour might be more manifest, and so the way prepared for his future government of the people, .
Read Matthew Poole on Joshua 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 15:16 And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.Ver. 16. To him will I give Achsah my daughter.] Yet with her consent, who as she was not to be forced, so she might not refuse without reason, and say - “ Non amo te Sabidi, nec possum dicere quare. ” - Martial.
Read John Trapp on Joshua 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13-19) And unto Caleb . . . This paragraph occurs also in Judges 1:10-15, with some slight variations. Which is its original place? In Judges it is connected with the continuation of the conquest of Canaan by the tribe of Judah after Joshua’s death, and there we read they slew (literally, smote) Sheshai, and Ahiman, and Talmai. If this is the death, and not merely the defeat of the Anakim (the Hebrew word is not absolutely decisive), we have two stages in the conquest of Hebron described—viz., (l) the expulsion of the Anakim sufficiently for Caleb to occupy the place; and (2) their final defeat and death. It seems hardly possible to make the narrative in Judges 1 a mere repetition of an…
Read Charles John Ellicott on Joshua 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Will I give Achsah my daughter] In ancient times fathers assumed an absolute right over their children, especially in disposing of them in marriage; and it was customary for a king or great man to promise his daughter in marriage to him who should take a city, kill an enemy, c. So Saul promised his daughter in marriage to him who should kill Goliath, 1 Samuel 17:25 and Caleb offers his on this occasion to him who should take Kirjath-sepher. Profane writers furnish many similar examples.
Read AdamClarke on Joshua 15 →CambridgeThe Cambridge Bible for Schools and Colleges16. to him will I give Achsah my daughter] So Saul promised to the victor over Goliath to “give him his daughter” (1 Samuel 17:25), and undertook if David was valiant for him to give him to wife his elder daughter Merab (1 Samuel 18:17).
Read Cambridge on Joshua 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Caleb said — The veteran leader finding Debir, perhaps after his previous conquests, a more difficult fortress, arouses his warriors with the promise of a prize.
Read Daniel Denison Whedon on Joshua 15 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And Caleb said, “To the man who strikes down Kiriath-sepher and captures it, I will give my daughter Acsah in marriage.”
Caleb said, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.”
And Caleb said, “To the man who strikes down Kiriath-sepher and captures it, I will give my daughter Acsah in marriage.”
Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.”
Tyndale line
¶ And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife.
And Caleb said, He that smiteth Kiriath-sepher, and taketh it, to him will I give Achsah my daughter to wife.
And Caleb said, He that smiteth Kiriath-sepher, and taketh it, to him will I give Achsah my daughter to wife.
And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter for a wife.
Then Caleb sayd, He that smiteth Kiriath-sepher, and taketh it, euen to him wil I giue Achsah my daughter to wife.
Strictly literal
And Caleb said, He that smites Kirjath-sepher and takes it, to him will I give Achsah my daughter as wife.
And Caleb saith, 'He who smiteth Kirjath-Sephar, and hath captured it — I have given to him Achsah my daughter for a wife.'
And Caleb says, “He who strikes Kirjath-Sephar, and has captured it—I have given my daughter Achsah to him for a wife.”
And Caleb said, He that will smite Kiryath-sepher, and capture it, to him will I give 'Achsah my daughter for wife.
Caleb said, “The man who attacks Kiriath Sepher and captures it, to him I will give Aksah my daughter as a wife.”
From the Latin
And Caleb said: He that shall smite Cariath-Sepher, and take it, I will give him Axa my daughter to wife.
Simplified
Caleb announced, “Whoever attacks Kiriath-sepher and captures it, I will give him my daughter Acsah to marry.”
And Caleb said, I will give Achsah, my daughter, as wife to the man who overcomes Kiriath-sepher and takes it.
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 on the essential elements of the verse, though the Septuagint's wording differs in structure and choice of vocabulary. The Hebrew and Greek texts convey the same challenge posed by Caleb, emphasizing the act of conquest.
וַיֹּ֣אמֶר כָּלֵ֔ב אֲשֶׁר־ יַכֶּ֥ה אֶת־ קִרְיַת־ סֵ֖פֶר וּלְכָדָ֑הּ וְנָתַ֥תִּי ל֛וֹ אֶת־ עַכְסָ֥ה בִתִּ֖י לְאִשָּֽׁה׃
9 of the 14 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 Joshua 15:16
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word כָּלֵב (*Kaleb*) refers to a personal name, specifically Caleb, the son of Jephunneh. He is noted as a faithful spy in the Old Testament who advocated for the capture of the Promised Land. The name is also associated with the meaning 'dog.' There are references to other individuals named Caleb, including a descendant of Hezron.
כָּלֵב n.pr.m. son of יְפֻנֶּה
base
H3612 כָּלֵב son of יְפֻנֶּה
3612 Kaleb kaw-labe'
perhaps a form of 3611, or else from the same root in the
sense of forcible; Caleb, the name of three
Israelites:--Caleb.
see HEBREW for 03611
כָּלֵב (ka.lev) — Caleb.
A man living at the time of Egypt and Wilderness and Israel before the Monarchy, first mentioned at Num.13.6;
son of: Jephunneh (H3312);
brother of: Kenaz (H7073I);
father of: Achsah (H5915), Iru (H5900), Elah (H0425J), Naam (H5277)
Also named: ka.lib.bo (כָּלִבִּי "Calebite" H3614)
§ Caleb = "dog"
1) the godly son of Jephunneh and the faithful spy who reported the Promised Land favourably and urged its capture
2) son of Hezron and grandson of Pharez and great grandson of Judah and the father of Hur and grandfather of Caleb the spy
כָּלֵב (ka.lev) — Caleb.
A man of the tribe of Judah living at the time of Egypt and Wilderness, first mentioned at 1Ch.2.9;
son of: Hezron (H2696H);
brother of: Ram (H7410), Jerahmeel (H3396), Segub (H7687H) and Ashhur (H0806); married to Azubah (H5806H), Jerioth (H3408), Ephrathah (H0672), Ephah (H5891H) and Maacah…
N-proper — Noun proper masculineHNpm
ka'-leb (kalebh; in the light of the cognate Syriac and Arabic words, the meaning is not "dog," which is kelebh, in Hebrew, but "raging with canine madness"; Chaleb): As a person, Caleb, the son of Jephunneh, occurs in the story of the spies (Nu 13 ff). He represents the tribe of Judah as its prince (Nu 13:6; compare Nu 13:2). While the majority of the men sent out by Moses bring back evil report, Caleb and Hoshea, or Joshua, the son of Nun, are the only ones to counsel the invasion of the promised land (Nu 13:30; 14:6 ff). Accordingly, these two alone are permitted to survive (Nu 14:38; 32:12). Upon the conquest and distribution of the land by Joshua, Caleb reminds the…
Caleb
A dog. (1.) One of the three sons of Hezron of the tribe of Judah. He is also called Chelubai (1 Chr. 2:9). His descendants are enumerated (18-20, 42-49).
(2.) A “son of Hur, the firstborn of Ephratah” (1 Chr. 2:50). Some would read the whole passage thus: “These [i.e., the list in ver. 42-49] were the sons of Caleb. The sons of Hur, the firstborn of Ephratah, were Shobal, etc.” Thus Hur would be the name of the son and not the father of Caleb (ver. 19).
(3.) The son of Jephunneh (Num. 13:6; 32:12; Josh. 14:6, 14). He was one of those whom Moses sent to search the land in the second year after the Exodus. He was one of the family chiefs of the tribe of Judah. He…
(capable). According to (1 Chronicles 2:9,18,19,42,50) the son of Hezron the son of Pharez the son of Judah, and the father of Hur, and consequently grandfather of Caleb the spy. (B.C. about 1600.) Son of Jephunneh, one of the twelve spies sent by Moses to Canaan. (Numbers 13:6) (B.C. 1490.) He and Oshea or Joshua the son of Nun were the only two of the whole number who encouraged the people to enter in boldly to the land and take possession of it. Fortyfive years afterwards Caleb came to Joshua and claimed possession of the land of the Anakim, Kirjath-arba or Hebron, and the neighboring hill country. Josh 14. This was immediately granted to him, and the following chapter relates how he took possession of Hebron, driving out the three sons of Anak; and how he offered Achsah his…
1. Son of Jephunneh, of the tribe of Judah, who was sent, with one man from each of the other tribes, to search out the promised land, Nu 13:1-14:45. Of all the twelve, Caleb and Joshua acted the part of true and faithful men; and they only, of all the grown men of Israel, were permitted to enter Canaan, Nu 14:6-24,38 26:65. He was one of the princes appointed to divide the conquered territory among the tribes, Nu 34:19. Hebron was given to him as a reward of his fidelity, according to the promise of God, De 1:36 Jos 14:1-15. Though eighty-five years old, he still retained his vigor, and soon drove out the Anakim from…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
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
קִרְיַת־סֵ֫פֶר n.pr.loc. in S. Judah
base
H7158 קִרְיַת־סֵ֫פֶר, קִרְיַת סַנָּה
7158 Qiryath Cannah keer-yath' san-naw'
or Qiryath Cepher {keer-yath' say-fer}; from 7151 and a
simpler feminine from the same as 5577, or (for the latter
name) 5612; city of branches, or of a book; Kirjath-Sannah or
Kirjath-Sepher, a place in Palestine:--Kirjath-sannah,
Kirjath-sepher.
see HEBREW for 07151
see HEBREW for 05577
see HEBREW for 05612
קִרְיַת־סֵ֫פֶר (qir.yat san.nah) — Kiriath-sannah.
Kirjath-sepher or Kirjath-sannah = "city of the book"
a town in the mountains of Judah to the west of Hebron
Another name of de.vir (דְּבִיר "Debir" H1688A)
N-proper — Noun properHNpl
kir'-i-ath (qiryath, "city"; the King James Version Kirjath): Mentioned (Jos 18:28) as a city of Benjamin; has been identified with Kuriet el `Enab, "town of grapes," a prosperous town on the highroad between Jerusalem and Jaffa; it is sometimes spoken of by the inhabitants as Qurieh. It is, however, generally thought that Kiriath here stands for KIRIATH-JEARIM (which see). See P E F, III, 132, Sh XVII.
קִרְיַת־סֵ֫פֶר n.pr.loc. in S. Judah
base
H7158 קִרְיַת־סֵ֫פֶר, קִרְיַת סַנָּה
7158 Qiryath Cannah keer-yath' san-naw'
or Qiryath Cepher {keer-yath' say-fer}; from 7151 and a
simpler feminine from the same as 5577, or (for the latter
name) 5612; city of branches, or of a book; Kirjath-Sannah or
Kirjath-Sepher, a place in Palestine:--Kirjath-sannah,
Kirjath-sepher.
see HEBREW for 07151
see HEBREW for 05577
see HEBREW for 05612
קִרְיַת־סֵ֫פֶר (qir.yat san.nah) — Kiriath-sannah.
Kirjath-sepher or Kirjath-sannah = "city of the book"
a town in the mountains of Judah to the west of Hebron
Another name of de.vir (דְּבִיר "Debir" H1688A)
HNpl — Noun properHNpl
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
Conj | V-Qal-3ms | Suff — Verb qal sequential perfect third person masculine singular · suffixHc/Vqq3ms/Sp3fs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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
עַכְסָה (Akcah) is a feminine noun meaning 'anklet' or 'ankle chain.' It refers specifically to Achsah, the daughter of Caleb, who is mentioned in the context of Israel's early history, particularly in Joshua 15:16 and 1 Chronicles 2:49. Achsah is noted for being married to Othniel, and her name is linked to her familial connections within the tribe of Judah.
עַכְסָה n.pr.f. daughter of Caleb
base
H5915 עַכְסָה
5915 `Akcah ak-saw'
feminine of 5914; anklet; Aksah, an Israelitess:--Achsah.
see HEBREW for 05914
עַכְסָה (akh.sah) — Achsah.
A woman living before Israel's Monarchy, first mentioned at Jos.15.16;
daughter of: Caleb (H3612);
sister of: Iru (H5900), Elah (H0425J) and Naam (H5277); married to Othniel (H6274)
§ Achsah = "ankle chain" or "anklet"
the daughter of Caleb and wife of Caleb's brother Othniel to whom she was given as a reward for capturing Debir
עַכְסָה (akh.sah) — Achsah.
A woman of the tribe of Judah living at the time of Egypt and Wilderness, only mentioned at 1Ch.2.49;
daughter of: Caleb (H3612H);
sister of: Hur (H2354), Jesher (H3475), Shobab (H7727H), Ardon (H0715), Mareshah@1Ch.2.42 (H4337), Haran (H2771B), Moza (H4162), Gazez (H1495), Jahdai (H3056), Sheber (H7669), Tirhanah (H8647), Shaaph (H8174H) and Sheva (H7724)
§ Achsah = "ankle chain" or "anklet"
N-proper — Noun proper feminineHNpf
ak'-sa (`akhchah; in some copies `akhca' in 1Ch 2:49), ("anklet"): The daughter of Caleb whom he gave in marriage to his younger kinsman Othniel the son of Kenaz, as a reward for smiting Kiriath-sepher (Jos 15:16 ff; Jud 1:12 ff). Caleb, the narrative says, established Achsah in the South-country, and in addition, at her asking, gave her certain important springs of water--the "upper basins" and the "nether basins." Professor G. F. Moore identifies these with the groups of springs in Seit ed-Dilbeh (notes on Jud in Polychrome Bible).
Willis J. Beecher
Achsah
Anklet, Caleb’s only daughter (1 Chr. 2:49). She was offered in marriage to the man who would lead an attack on the city of Debir, or Kirjath-sepher. This was done by Othniel (q.v.), who accordingly obtained her as his wife (Josh. 15:16-19; Judg. 1:9-15).
(ankle-chain, anklet), daughter of Caleb. Her father promised her in marriage to whoever should take Debir. Othniel, her father’s younger brother, took that city, and accordingly received the hand of Achsah as his reward. Caleb added to her dowry the upper and lower springs. (B.C. 1450-1426.) (Joshua 15:15-19; Judges 1:11-15)
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]