Psalms 33:16 — Word Study
WLCאֵֽין־ הַ֭מֶּלֶךְ נוֹשָׁ֣ע בְּרָב־ חָ֑יִל גִּ֝בּ֗וֹר לֹֽא־ יִנָּצֵ֥ל בְּרָב־ כֹּֽחַ׃
BSANoʼayin [not a single] kingmelek [royal person, monarch] is savedyâshaʻ [delivered, rescued] by his vastrôb [abundant, numerous] armychayil [host, military force] nolôʼ [not a single] ◂warriorgibbôwr [mighty man, champion] is deliverednâtsal▸ [rescued, freed] by his greatrôb [abundant, powerful] strengthkôach [might, power]
| Greek | English | Parsing |
|---|---|---|
| אֵֽין־ | not | Noun common, masculine singular construct |
| הַ֭מֶּלֶךְ | king | Particle, noun common masculine singular absolute |
| נוֹשָׁ֣ע | [is] saved | Verb, Niphal, participle (active) masculine singular |
| בְּרָב־ | by greatness of | Preposition, noun common masculine singular construct |
| חָ֑יִל | army | Noun common, masculine singular absolute |
| גִּ֝בּ֗וֹר | a warrior | Noun common, masculine singular absolute |
| לֹֽא־ | not | Particle |
| יִנָּצֵ֥ל | he is delivered | Verb, Niphal, imperfect third person masculine singular |
| בְּרָב־ | by greatness of | Preposition, noun common masculine singular construct |
| כֹּֽחַ׃ | strength | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No king is saved by his vast army; no warrior is delivered by his great strength. |
| KJV | There is no king saved by the multitude of an host: a mighty man is not delivered by much strength. |
| ASV | There is no king saved by the multitude of a host: A mighty man is not delivered by great strength. |
| YLT | The king is not saved by the multitude of a force. A mighty man is not delivered, By abundance of power. |
| WEB | There is no king saved by the multitude of an army. A mighty man is not delivered by great strength. |
| BBE | A king's salvation is not in the power of his army; a strong man does not get free by his great strength. |
Where they part company is גִּ֝בּ֗וֹר — see How Translations Differ.
The sentence has a main clause with two subjects and a verb phrase that describes the futility of relying on human strength.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגִּבּוֹר
verbיָשַׁע
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 33:16
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 — Trusting in God's Deliverancegenerated
Psalm 33:16 emphasizes that neither kings nor warriors can rely solely on their own strength or resources for salvation. The psalmist highlights the futility of human power and military might in the face of divine authority. This theme resonates throughout the psalm, which calls for trust in the Lord's providence and care, as seen in verses surrounding this one, such as Psalm 33:15 and Psalm 33:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 44:3–6 | For it was not by their sword that they took the land; their arm did not bring them victory. It was by Your right hand, Your arm, and the light of Your face, because You favored them. |
| 2 | Exodus 14:17–18 | And I will harden the hearts of the Egyptians so that they will go in after them. Then I will gain honor by means of Pharaoh and all his army and chariots and horsemen. |
| 3 | Joshua 11:4–8 | So these kings came out with all their armies, a multitude as numerous as the sand on the seashore, along with a great number of horses and chariots. |
| 4 | Judges 7:2–12 | Then the LORD said to Gideon, “You have too many people for Me to deliver Midian into their hands, lest Israel glorify themselves over Me, saying, ‘My own hand has saved me.’ |
| 5 | 1 Samuel 14:8–16 | “Very well,” said Jonathan, “we will cross over toward these men and show ourselves to them. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — גִּ֝בּ֗וֹר, gi.Borgenerated
The word גִּ֝בּ֗וֹר (gibbor) refers to a strong or mighty man, often associated with warriors or champions. It is derived from a root that implies strength and valor, indicating a person of great power or bravery.
In this verse, it underscores the idea that even the mightiest among men, such as warriors, cannot ensure their own deliverance through strength alone. The context emphasizes reliance on God's strength rather than human capabilities.
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 warrior, which is echoed in the FBV and NETB.
Where others part company with the BSB they part company over the term for גִּ֝בּ֗וֹר — mighty man (ASV, KJV) versus a warrior (FBV, NETB).
Sentence Structuregenerated
The main clause centers around the finite verb נוֹשָׁ֣ע (no'sha, [is] saved), with two noun phrases as subjects: הַ֭מֶּלֶךְ (Ha.Me.lekh, king) and גִּ֝בּ֗וֹר (gi.Bor, warrior).
The structure emphasizes the negation of salvation through human strength, highlighting the futility of relying on military might.
Septuagint Backgroundgenerated
The Septuagint translates גִּ֝בּ֗וֹר as βασιλεὺς (basileus, king), which reflects a broader interpretation, emphasizing the royal aspect of strength rather than just the warrior's might.
This choice indicates a focus on the authority of kingship and the limitations of royal power in the face of divine sovereignty.
In plain words — the whole versegenerated
Psalm 33:16 tells us that no king can be saved by his army, and no warrior can be delivered by his strength. This verse emphasizes that human power is insufficient for true salvation, and it points to the need for divine help.
Frequently Asked Questionsgenerated
It means that even the most powerful rulers cannot rely solely on their military forces for protection or deliverance; they need God's intervention.
The warrior's strength represents human capability, suggesting that even the strongest individuals cannot guarantee their safety without divine assistance.
The psalm emphasizes trust in God rather than human strength, highlighting that true security comes from reliance on the Lord.
Biblical examples include battles where God intervened, such as in the stories of Gideon and David, where human strength was not the deciding factor.
Reflection Questionsgenerated
- In what areas of my life am I relying too much on my own strength instead of trusting in God?
- How can I cultivate a deeper trust in God's power over my circumstances?
- What examples from scripture illustrate God's deliverance apart from human effort?
- How does understanding this verse change my perspective on challenges I face?
The early church on this verse — how the Fathers read it
Early Church Fathers reflect on the themes of human weakness and divine strength in this verse, arguing that true power lies in reliance on God.
All things that are at once human, when compared with the true power, are weakness and infirmity.Early Church Fathers on Psalms 33 →
"A king shall not be saved by much strength:" he shall not be saved who rules his own flesh, if he presume much upon his own strength.Early Church Fathers on Psalms 33 →
The king is not saved through much strength. In vain we care for the strength of the body, and we rashly judge our power from the ones near us, friends and money: for nothing except help sent from heaven is able to save us.Early Church Fathers on Psalms 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 33:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere is no king saved by the multitude of an host,.... He may be at the head of a numerous army, and yet not get the victory over a lesser one, nor escape safe, but be taken by it: there have been
Read John Gill on Psalms 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is no king saved by the multitude of an host: a mighty man is not delivered by much strength. No king ... multitude of an host - or, 'by the greatness of (his warlike) might.' A mighty man - a warrior.
Read Robert Jamieson on Psalms 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKing; he instanceth in these, as the most potent and uncontrollable persons in the world, and most confident of themselves and least sensible of their dependence upon God; by which he strongly proves his general proposition, of God’ s powerful providence over all men. By the multitude of an host; but only by God’ s providence, who disposeth of victory and success as he pleaseth, and that frequently to the weakest and most foolish side, .
Read Matthew Poole on Psalms 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 33:16 There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.Ver. 16. There is no king saved by the multitude of an host] Witness Sennacherib, Xerxes, Bajazet. Away, then, with creature confidence; it will be the ruin of all that rest in it, whether it be in men or means that they trust. See Psalms 62:9-10. A mighty man] Or, a giant, Goliath for instance. As the most skilful swimmers are often drowned; so here.
Read John Trapp on Psalms 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) There is no king.—Better, The king doth not triumph by the greatness of his force.
Read Charles John Ellicott on Psalms 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. There is no king saved by the multitude of a host] Even in the midst of the most powerful and numerous army, no king is in safety unless he have God's protection. A king is but a man, and may as easily lose his life as one of his common soldiers. A mighty man is not delivered by much strength.] There are times in which his might can be of no avail to him: and unless the mighty, the wise, the honorable, &c., have the protection of God, there is no time in which their might may not be turned into weakness, their wisdom into folly, and their dignity into disgrace.
Read AdamClarke on Psalms 33 →CambridgeThe Cambridge Bible for Schools and Colleges12–19. From the nations the Psalmist turns to the chosen people. Jehovah’s care for Israel constitutes His special claim on their praise. Happy the nation which is the particular object of the choice and care of the omniscient observer of men.
Read Cambridge on Psalms 33 →Albert Barnes1798–1870Barnes' Notes on the BibleThere is no king saved by the multitude of an host - By the number of his armies. His safety, however numerous and mighty may be his forces, is in God alone.
Read Albert Barnes on Psalms 33 →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
No king is saved by his vast army; no warrior is delivered by his great strength.
There is no king saved by the multitude of an army. A mighty man is not delivered by great strength.
No king is saved by his vast army; no warrior is delivered by his great strength.
No king is delivered by his vast army; a warrior is not saved by his great might.
Tyndale line
There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.
There is no king saved by the multitude of a host: A mighty man is not delivered by great strength.
There is no king saved by the multitude of an host: a mighty man is not delivered by great strength.
There is no king saved by the multitude of a host: a mighty man is not delivered by much strength.
The King is not saued by the multitude of an hoste, neither is the mightie man deliuered by great strength.
Strictly literal
The king is not saved by the multitude of [his] forces; a mighty man is not delivered by much strength.
The king is not saved by the multitude of a force. A mighty man is not delivered, By abundance of power.
The king is not saved by the multitude of a force. A mighty man is not delivered, || By abundance of power.
The king is not saved by the multitude of an army: a mighty man is not delivered by much strength.
No king is saved by a vast army; a warrior is not saved by his great strength.
From the Latin
The eyes of the Lord are upon the just: and his ears unto their prayers.
Simplified
Even the greatest army cannot save a king; the greatest strength cannot save a warrior.
A king's salvation is not in the power of his army; a strong man does not get free by his great strength.
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 provides a clear reading of the verse, while the Septuagint closely follows it with minor variations in word order. The Dead Sea Scrolls show partial restoration, indicating some textual consistency with the Masoretic Text despite some editorial additions.
אֵֽין־ הַ֭מֶּלֶךְ נוֹשָׁ֣ע בְּרָב־ חָ֑יִל גִּ֝בּ֗וֹר לֹֽא־ יִנָּצֵ֥ל בְּרָב־ כֹּֽחַ׃
9 of the 10 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.
[אין] [המלך] נושע ברוב חיל גבור [לוא] [ינצל] [ברוב] [כוח]
3 words on the leather — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 33:16
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.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — 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…
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
ar'-mi (chayil, "army," tsabha', "host," ma`arakhah, "army in battle array" gedhudh, "troop"):
1. The First Campaign of History
2. In the Wilderness
3. The Times after the Conquest
4. In the Early Monarchy
5. From the Time of Solomon Onward
6. Organization of the Hebrew Army
7. The Army in the Field
8. The Supplies of the Army
9. In the New Testament
The Israelites were not a distinctively warlike people and their glory has been won on other fields than those of war. But Canaan, between the Mediterranean and the desert, was the highway of the East and the battle-ground of nations. The Israelites were, by the necessity of their geographical position, often involved in wars not of their own seeking, and their bravery and endurance even when worsted in their conflicts won for them the admiration and respect of their conquerors.
1. The First Campaign of History:
Army
The Israelites marched out of Egypt in military order (Ex. 13:18, “harnessed;” marg., “five in a rank”). Each tribe formed a battalion, with its own banner and leader (Num. 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Num. 31:14), and also into families (Num. 2:34; 2 Chr. 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. The kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., “heroes”), and thus the nucleus of…
I. JEWISH ARMY.--Every man above 20 years of age was a soldier, (Numbers 1:3) each tribe formed a regiment, with its own banner and its own leader (Numbers 2:2; 10:14) their positions in the camp or on the march were accurately fixed, Numb. 2; the whole army started and stopped at a given signal, (Numbers 10:5,6) thus they came up out of Egypt ready for the fight. (Exodus 13:18) On the approach of an enemy a conscription was made from the general body, under the direction of a muster-master, (20:5; 2 Kings 25:19) by whom also the officers were appointed. (20:9) The army had then divided into thousands and hundreds under…
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — Noun common · masculine singular absoluteHNcmsa
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)
Part — ParticleHTn
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — 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…
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29