Psalms 141:7 — Word Study
WLCכְּמ֤וֹ פֹלֵ֣חַ וּבֹקֵ֣עַ בָּאָ֑רֶץ נִפְזְר֥וּ עֲ֝צָמֵ֗ינוּ לְפִ֣י שְׁאֽוֹל׃
BSAAs whenkᵉmôw one plowspâlach [tills the soil] and breaks upbâqaʻ [cleaves, opens] the soilʼerets [land, earth] so our bonesʻetsem [the substance of our being] have been scatteredpâzar■ [dispersed, spread out] at the mouthpeh [lip, edge] of Sheolshᵉʼôwl [the underworld, grave, place of no return]
| Greek | English | Parsing |
|---|---|---|
| כְּמ֤וֹ | like | Preposition |
| פֹלֵ֣חַ | [one who] plows | Verb, Qal, participle (active) masculine singular |
| וּבֹקֵ֣עַ | and [who] breaks up | Conjunction, verb qal participle (active) masculine singular |
| בָּאָ֑רֶץ | the earth | Preposition, noun common feminine singular absolute |
| נִפְזְר֥וּ | they have been scattered | Verb, Niphal, perfect third person common plural |
| עֲ֝צָמֵ֗ינוּ | bones our | Noun common masculine plural construct, suffix |
| לְפִ֣י | to [the] mouth of | Preposition, noun common masculine singular construct |
| שְׁאֽוֹל׃ | Sheol | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As when one plows and breaks up the soil, so our bones have been scattered at the mouth of Sheol. |
| KJV | Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth. |
| ASV | As when one ploweth and cleaveth the earth, Our bones are scattered at the mouth of Sheol. |
| YLT | As one tilling and ripping up in the land, Have our bones been scattered at the command of Saul. |
| WEB | “As when one plows and breaks up the earth, our bones are scattered at the mouth of Sheol.” |
| BBE | Our bones are broken up at the mouth of the underworld, as the earth is broken by the plough. |
The translations agree on נִפְזְר֥וּ — see How Translations Differ.
The sentence structure emphasizes the simile, linking the act of plowing with the scattering of bones.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּלַח
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 — Psalms 141:7
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 — A Lament for Deliverancegenerated
Psalm 141:7 uses the metaphor of plowing to illustrate the scattering of bones, expressing the psalmist's anguish and the feeling of being overwhelmed by death. This verse is part of a larger lament where the psalmist seeks refuge in God amidst the threats posed by enemies, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 44:22 | Yet for Your sake we face death all day long; we are considered as sheep to be slaughtered. |
| 2 | 1 Samuel 22:18–19 | So the king ordered Doeg, “You turn and strike down the priests!” And Doeg the Edomite turned and struck down the priests himself. On that day he killed eighty-five men who wore the linen ephod. |
| 3 | Romans 8:36 | As it is written: “For Your sake we face death all day long; we are considered as sheep to be slaughtered.” |
| 4 | 2 Corinthians 1:9 | Indeed, we felt we were under the sentence of death, in order that we would not trust in ourselves, but in God, who raises the dead. |
| 5 | Hebrews 11:37 | They were stoned, they were sawed in two, they were put to death by the sword. They went around in sheepskins and goatskins, destitute, oppressed, and mistreated. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נִפְזְר֥וּ, nif.ze.Rugenerated
The verb נִפְזְר֥וּ (nifzar) is a Niphal perfect form, meaning 'they have been scattered.' It conveys the idea of dispersion, often in a context of loss or destruction. The passive voice indicates that the bones are not just scattered by their own action but are acted upon by an external force.
This word evokes a strong visual of scattering, akin to seeds thrown across a field, and it can imply both a physical and emotional disbanding. The context of the verse suggests a deep sense of vulnerability and despair.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree, rendering נִפְזְר֥וּ as 'have been scattered.' The BSB, KJV, ASV, YLT, WEB, and BBE all maintain this meaning without significant variation.
Sentence Structuregenerated
The main verb נִפְזְר֥וּ, they have been scattered, governs the sentence, with a simile introduced by כְּמוֹ, as when, setting up the comparison. The structure highlights the act of scattering as a response to the conditions described.
The Hebrew word order places emphasis on the simile, drawing a direct parallel between the act of plowing and the scattering of bones, enhancing the emotional weight of the verse.
Septuagint Backgroundgenerated
The Septuagint translates נִפְזְר֥וּ as διεσκορπίσθη, meaning 'they have been scattered.' This choice aligns closely with the Hebrew meaning, maintaining the sense of dispersion while potentially broadening the context to include divine action in the scattering.
The translation reflects a consistent understanding of the imagery, emphasizing the severity of the situation faced by the psalmist.
In plain words — the whole versegenerated
Psalm 141:7 compares the scattering of bones to the act of plowing the earth. The psalmist expresses deep despair, feeling overwhelmed and abandoned. This verse is part of a lament where the psalmist seeks God's refuge amidst threats.
Frequently Asked Questionsgenerated
The comparison highlights the violent scattering of bones, suggesting a state of destruction and loss.
The psalmist feels overwhelmed by enemies and the threat of death, leading to a sense of abandonment.
Sheol represents the underworld or grave, emphasizing the finality of death and the despair of being cut off from life.
It reflects the feelings of vulnerability and helplessness that can arise in difficult times, reminding us of the need for divine refuge.
Reflection Questionsgenerated
- In what ways have I felt scattered or overwhelmed in my own life?
- How can I seek refuge in God during times of distress?
- What does the imagery of scattering bones teach me about loss?
- How can I find hope amidst feelings of despair?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss the significance of martyrdom, illustrating the scattering of the faithful.
What then have all those deaths of the martyrs accomplished? Listen: "As the fatness of the earth is spread over the earth,Early Church Fathers on Psalms 141 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 141:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOur bones are scattered at the grave's mouth,.... Into which they were not suffered to be put, but lay unburied; or from whence they were dug up, and lay scattered about; which is to be understood of
Read John Gill on Psalms 141 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOur bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth. Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth (wood) upon the earth.
Read Robert Jamieson on Psalms 141 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOur bones; my bones, and the bones of my friends and followers. Our skin and flesh is in a manner consumed, and there is nothing left of us but a company of dead and dry belles; whereby he intimates that their condition was desperate. Compare . Are scattered at the grave’ s mouth; either, 1. Literally and properly. So barbarously cruel were our enemies, that they not only killed us, but left our carcasses unburied, by which means our flesh and sinews, &c. were consumed or torn in pieces by wild beasts, and our bones dispersed ripen the time of the earth, our common grave; or if any of my followers were dead and buried, they pulled their bones out of the grave, and scattered them about. Or…
Read Matthew Poole on Psalms 141 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 141:7 Our bones are scattered at the grave’ s mouth, as when one cutteth and cleaveth [wood] upon the earth. Ver. 7. Our bones are scattered at the grave’ s mouth] i.e. I and my company are in a dying condition, free among the dead; yea, if taken we should be put to most cruel deaths, hewn in pieces, or pulled limb from limb, and left unburied; and our dead bodies mangled by a barbarous inhumanity, as wood cleavers make the shivers fly hither and thither. This is the perilous case of me, and my partisans, Non una et simplici morte contenti sunt.
Read John Trapp on Psalms 141 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Our bones.—The literal rendering of this verse is As when one cutteth and cleaveth in the earth our bones are scattered at the mouth of Sheôl.The reading “our bones” necessarily makes this an abrupt transition from the fate of the unjust judges in the last verse to that of the afflicted people, but in a correction by a second hand in the Codex Alex. of the LXX. we find the much easier and more satisfactory “their bones”—a reading confirmed by the Syriac, Ethiopic, and Arabic versions; as also by the fact that the word here rendered “cleave” is that employed in 2 Chronicles 25:12 (see reference above, Psalms 141:6) of the Edomites thrown from the cliff. But the abrupt transition is not…
Read Charles John Ellicott on Psalms 141 →CambridgeThe Cambridge Bible for Schools and Colleges7. As when one splitteth and cleaveth (wood) upon the earth, Our bones are scattered at the mouth of Sheol. Precipitation from a rock was a common method of execution in ancient times (cp. 2 Chronicles 25:12; Luke 4:29), and the meaning would seem to be that when the judges or leaders of the “workers of iniquity” mentioned in Psalms 141:4 (for it is to them that the pronoun their must refer) have met with the fate they deserve, their followers (or people in general) will welcome the Psalmist’s advice and exhortation. ‘Judges’ however, though it may mean ‘rulers’ (Micah 5:1; Daniel 9:12), is not a natural word to use for the leaders of a class or party. Must not the reference be rather to…
Read Cambridge on Psalms 141 →Albert Barnes1798–1870Barnes' Notes on the BibleOur bones are scattered at the grave’s mouth - We are, indeed, now like bones scattered in the places of graves; we seem to be weak, feeble, disorganized.
Read Albert Barnes on Psalms 141 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Our bones are scattered at the grave’s mouth—Hebrew, At the mouth of sheol. A figure denoting wanton and indiscriminate destruction: See Psalms 53:5; Ezekiel 6:5
Read Daniel Denison Whedon on Psalms 141 →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
As when one plows and breaks up the soil, so our bones have been scattered at the mouth of Sheol.
“As when one plows and breaks up the earth, our bones are scattered at the mouth of Sheol.”
As when one plows and breaks up the soil, so our bones have been scattered at the mouth of Sheol.
As when one plows and breaks up the soil, so our bones are scattered at the mouth of Sheol.
Tyndale line
Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth.
As when one ploweth and cleaveth the earth, Our bones are scattered at the mouth of Sheol.
As when one ploweth and cleaveth the earth, our bones are scattered at the grave’s mouth.
Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth.
Our bones lye scattered at the graues mouth, as he that heweth wood or diggeth in the earth.
Strictly literal
Our bones are scattered at the mouth of Sheol, as when one cutteth and cleaveth [wood] upon the earth.
As one tilling and ripping up in the land, Have our bones been scattered at the command of Saul.
As one tilling and ripping up in the land, || Have our bones been scattered at the command of Saul.
As when one cutteth in and splitteth open the earth: so are our bones scattered for the mouth of the grave.
They will have to say, “As when one plows and breaks up the ground, so our bones have been scattered at the mouth of Sheol.”
From the Latin
Attend to my supplication: for I am brought very low. Deliver me from my persecutors; for they are stronger than I.
Simplified
Just as the earth is broken up by the plow, so shall their bones be scattered at the mouth of Sheol.
Our bones are broken up at the mouth of the underworld, as the earth is broken by the plough.
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 Dead Sea Scrolls — 11Q5 agree closely, with 9 words matching verbatim. The Septuagint corresponds word-for-word with 6 of the 8 words, showing a strong alignment in the core imagery and meaning across these ancient texts.
כְּמ֤וֹ פֹלֵ֣חַ וּבֹקֵ֣עַ בָּאָ֑רֶץ נִפְזְר֥וּ עֲ֝צָמֵ֗ינוּ לְפִ֣י שְׁאֽוֹל׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כמו פלח ובקע בארץ נפזרו עצמ׳י לפי א שאול
9 words on the leather.
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 Psalms 141:7
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.
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
פָּלַח (palach) is a Hebrew verb meaning to cleave or slice. It encompasses actions like breaking open, piercing, and plowing. The word is built from a primitive root and appears in various forms, including Qal and Piel, indicating different nuances of cleaving or cutting.
[פָּלַח] vb. cleave
Qal of cleaving, ploughing
Pi.
cleave open, through
cause to cleave open
base
H6398 פָּלַח
6398 palach paw-lakh'
a primitive root; to slice, i.e. break open or
pierce:--bring forth, cleave, cut, shred, strike through.
פָּלַח (pa.lach) — to cleave.
1) to cleave, slice
1a) (Qal) to cleave, plow
1b) (Piel)
1b1) to cleave open or through
1b2) to cause to cleave open
1b3) to slice, pierce
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
בָּקַע (baqa`) is a Hebrew verb meaning to cleave or break open. It encompasses a range of actions, including splitting, tearing, and breaking through, with various grammatical forms indicating different nuances, such as being cleft or bursting open. The entries highlight its use in contexts like breaking into or through something, but do not provide specific verse references.
בָּקַע vb. cleave, break open or through
Qal
cleave, cleave open
break through or into
Niph.
be cleft, rent open
be broken into
Pi. cleave, cut to pieces, or rend open
Pu. be ripped open
Hiph. break into
Hoph. the city was broken into
Hithp. burst (themselves) open, of wine-skins; cleave asunder, of valleys
base
H1234 בָּקַע cleave, break open or through
1234 baqa` baw-kah'
a primitive root; to cleave; generally, to rend, break, rip
or open:--make a breach, break forth (into, out, in pieces,
through, up), be ready to burst, cleave (asunder), cut out,
divide, hatch, rend (asunder), rip up, tear, win.
בָּקַע (ba.qa) — to break up/open.
1) to split, cleave, break open, divide, break through, rip up, break up, tear
1a) (Qal)
1a1) to cleave, cleave open
1a2) to break through, break into
1b) (Niphal)
1b1) to be cleft, be rent open, be split open
1b2) to be broken into
1c) (Piel)
1c1) to cleave, cut to pieces, rend open
1c2) to break through, break down
1d) (Pual)
1d1) to be ripped open, be torn open
1d2) to be rent
1d3) to be broken into
1e) (Hiphil)
1e1) to break into
1e2) to break through
1f) (Hophal) to be broken into
1g) (Hithpael) to burst (themselves) open, cleave asunder
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
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
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
פָּזַר (pazar) means to scatter or disperse, whether in a context of enmity or generosity. It has various forms, including Qal (to scatter), Niphal (to be scattered), Piel (to scatter), and Pual (to be scattered). The word is used in contexts like Israel being compared to scattered sheep and bones being scattered.
[פָּזַר] vb. scatter
Qal a scattered sheep is Israel (i.e. driven off, isolated).
Niph. our bones are scattered
Pi. scatter
Pu. scattered
base
H6340 [פָּזַר] scatter
6340 pazar paw-zar'
a primitive root; to scatter, whether in enmity or
bounty:--disperse, scatter (abroad).
פָּזַר (pa.zar) — to scatter.
1) to scatter, disperse
1a) (Qal)
1a1) to scatter
1a2) scattered (participle)
1b) (Niphal) to be scattered
1c) (Piel) to scatter
1d) (Pual) to be scattered
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
N-proper — Noun common · both singular absoluteHNcbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)