Psalms 76:5 — Word Study
WLCאֶשְׁתּוֹלְל֨וּ׀ אַבִּ֣ירֵי לֵ֭ב נָמ֣וּ שְׁנָתָ֑ם וְלֹא־ מָצְא֖וּ כָל־ אַנְשֵׁי־ חַ֣יִל יְדֵיהֶֽם׃
BSAto lightʼôwr you(m.s.)ʼattâh greatʼaddîyr mountainhârâr preyṭereph
| Greek | English | Parsing |
|---|---|---|
| אֶשְׁתּוֹלְל֨וּ׀ | they were plundered | Verb, Pual, perfect third person common plural |
| אַבִּ֣ירֵי | [people] mighty of | |
| לֵ֭ב | heart | Noun common, masculine singular absolute |
| נָמ֣וּ | they slumbered | Verb, Qal, perfect third person common plural |
| שְׁנָתָ֑ם | sleep their | Noun common feminine singular construct, suffix |
| וְלֹא־ | and not | Conjunction, particle |
| מָצְא֖וּ | they found | Verb, Qal, perfect third person common plural |
| כָל־ | all | Noun common, masculine singular construct |
| אַנְשֵׁי־ | [the] men of | Noun common, masculine plural construct |
| חַ֣יִל | strength | Noun common, masculine singular absolute |
| יְדֵיהֶֽם׃ | hands their | Noun common both dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The valiant lie plundered; they sleep their last sleep. No men of might could lift a hand. |
| KJV | The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands. |
| ASV | The stouthearted are made a spoil, They have slept their sleep; And none of the men of might have found their hands. |
| YLT | Spoiled themselves have the mighty of heart, They have slept their sleep, And none of the men of might found their hands. |
| WEB | Valiant men lie plundered, they have slept their last sleep. None of the men of war can lift their hands. |
| BBE | Gone is the wealth of the strong, their last sleep has overcome them; the men of war have become feeble. |
Where they part company is אֶשְׁתּוֹלְל֨וּ — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses, emphasizing the state of the valiant and their inability to act.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאוֹר
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 76:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Power of God Over the Mightygenerated
Psalms 76:5 reflects on the fate of valiant warriors who have been defeated and lie in their final sleep. The psalmist contrasts the might of these warriors with the ultimate power of God, who can bring even the strongest to ruin. This theme resonates throughout the psalm, emphasizing God's sovereignty over all creation and the futility of human strength against divine authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 40:10–12 | Then adorn yourself with majesty and splendor, and clothe yourself with honor and glory. |
| 2 | Isaiah 46:12 | Listen to Me, you stubborn people, far removed from righteousness: |
| 3 | Daniel 4:37 | Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all His works are true and all His ways are just. And He is able to humble those who walk in pride. |
| 4 | Luke 1:51–52 | He has performed mighty deeds with His arm; He has scattered those who are proud in the thoughts of their hearts. |
| 5 | Psalm 13:3 | Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֶשְׁתּוֹלְל֨וּ, 'esh.to.Lugenerated
The verb אֶשְׁתּוֹלְל֨וּ ('esh.to.Lu) is a Pual perfect form meaning 'they were plundered.' It derives from the root שָׁלַל (shalal), which means to take by force or to spoil. This word captures the essence of being overpowered and stripped of strength, as seen in contexts of battle and conquest.
In this verse, it indicates the fate of the valiant warriors who, despite their might, have been rendered powerless. The passive construction emphasizes that they were acted upon, highlighting their vulnerability in the face of God's might.
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 אֶשְׁתּוֹלְל֨וּ governs the sentence, indicating the action of being plundered. This is followed by a noun phrase describing the subject — the valiant warriors — and a series of clauses that detail their state of slumber and the absence of strength among men.
The sentence structure emphasizes the contrast between the might of the warriors and their ultimate defeat, with the verb placed prominently at the beginning to highlight the action of being plundered.
Septuagint Backgroundgenerated
The Septuagint translates אֶשְׁתּוֹלְל֨וּ as φωτίζεις, which means 'you illuminate' or 'you bring to light.' This choice shifts the focus from the act of plundering to a metaphorical illumination, suggesting a deeper understanding of the consequences faced by the mighty.
This interpretation may indicate a broader theological reflection on God's power and the nature of human strength when confronted with divine authority.
In plain words — the whole versegenerated
Psalms 76:5 describes how the brave warriors have been defeated and lie in their final sleep, unable to defend themselves. This verse illustrates the power of God over even the strongest of men, showing that no one can stand against Him.
Frequently Asked Questionsgenerated
It means that the strong warriors have been defeated and stripped of their power, illustrating their vulnerability before God.
This phrase refers to their death or final rest, emphasizing the finality of their defeat.
It highlights the futility of human strength against God's power, showing that even the strongest cannot defend themselves when faced with divine judgment.
It illustrates that true power lies with God, and that human might is ultimately powerless in comparison.
Reflection Questionsgenerated
- What are some ways I have seen God demonstrate His power over human strength in my life?
- How can I rely on God's strength rather than my own in challenging situations?
- In what ways can I support those who feel defeated or powerless?
- How does understanding the limits of human strength help me in my faith journey?
The early church on this verse — how the Fathers read it
The early church fathers reflect on the themes of this psalm, using it to illustrate the futility of human strength against divine power.
"There have been troubled all the unwise in heart" [Psalms 76:5]....How have they been troubled? When the Gospel is preached.Early Church Fathers on Psalms 76 →
This life is a dream life; these riches are, as it were, flowing through our sleep. Listen to the psalm, O poorest of the poor, Mr.Early Church Fathers on Psalms 76 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 76:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe stout hearted are spoiled,.... The Assyrian army, its officers and generals, that came up against Jerusalem, with great resolution and courage, and with daring impiety and blasphemy against the
Read John Gill on Psalms 76 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou art more glorious and excellent than the mountains of prey.
Read Robert Jamieson on Psalms 76 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAre spoiled of all that glory and advantage which they either had already gotten, or further expected, from the success of their present expedition, which they promised to themselves. They became a prey to those upon whom they hoped to prey. Their sleep; even a perpetual sleep, as ,57, or the sleep of death, ; called their sleep emphatically, as being peculiar to them and such-like men, and not that sleep which is common to the good and bad. Their death he seems to call sleep, because they were slain in the night, when they had composed themselves to rest and sleep, and so passed insensibly from one sleep to another. For it is thought by many that this Psalm was composed upon the occasion…
Read Matthew Poole on Psalms 76 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 76:5 The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.Ver. 5. The stout-hearted are spoiled] Heb. have yielded themselves up for prey: those that escaped the stroke of the angel, fled as fast as they could for their lives, leaving all behind them. The Rabbis expound it, they are spoiled of their understanding, infatuated. They have slept their sleep] Their long ironsleep (as the poets call it) of death. The destroying angel hath laid them fast enough and safe enough. And none of the men of might] Viri divitiarum, the Vulgate rendereth it, men of riches, such as are all worldlings, but men of might is better; these men of…
Read John Trapp on Psalms 76 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Are spoiled.—Literally, have let themselves be spoiled. The picture is of men rendered powerless, at a glance, a word, from God. Slept their sleep.—Better, have sunk into a deep sleep.None of the men of might have found their hands.—This expression for powerlessness naturally grew into an idiom in a language that used the word hand as a synonym for strength. (Comp. Joshua 8:20, margin; Exodus 14:31, margin; Deuteronomy 32:36, margin.) Delitzsch quotes a Talmudic phrase, “We did not find our hands and feet in the school house.” We may compare the Virgilian use of manus (Æn. 6:688), and Shakespeare’s “a proper fellow of my hands,” and for the use of “find” compare the common phrase “find…
Read Charles John Ellicott on Psalms 76 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The stout-hearted are spoiled] The boasting blasphemers, such as Rab-shakeh, and his master Sennacherib, the king of Assyria. They have slept their sleep] They were asleep in their tent when the destroying angel, the suffocating wind, destroyed the whole; they over whom it passed never more awoke. None of the men of might] Is not this a strong irony? Where are your mighty men? their boasted armour, &c.?
Read AdamClarke on Psalms 76 →CambridgeThe Cambridge Bible for Schools and Colleges5. The stouthearted] For illustration cp. Isaiah 10:12 ff. are spoiled] Lit. have let themselves be spoiled. Cp. Isaiah 17:14; Isaiah 33:1. they have slept their sleep] They slumber their (last) sleep, the sleep of death (Jeremiah 51:39; Jeremiah 51:57; Nahum 3:18). have found their hands] Their hands refused to act; their strength was paralysed; in spite of all their haughty boastings, Isaiah 10:10; Isaiah 10:13-14; Isaiah 10:32.
Read Cambridge on Psalms 76 →Albert Barnes1798–1870Barnes' Notes on the BibleThe stout-hearted are spoiled - The valiant men, the men who came so confidently to the invasion.
Read Albert Barnes on Psalms 76 →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
The valiant lie plundered; they sleep their last sleep. No men of might could lift a hand.
Valiant men lie plundered, they have slept their last sleep. None of the men of war can lift their hands.
The valiant lie plundered; they sleep their last sleep. No men of might could lift a hand.
The bravehearted were plundered; they “fell asleep.” All the warriors were helpless.
Tyndale line
The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.
The stouthearted are made a spoil, They have slept their sleep; And none of the men of might have found their hands.
The stouthearted are spoiled, they have slept their sleep; and none of the men of might have found their hands.
The stout-hearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.
The stout hearted are spoyled: they haue slept their sleepe, and all the men of strength haue not found their hands.
Strictly literal
The stout-hearted are made a spoil, they have slept their sleep; and none of the men of might have found their hands.
Spoiled themselves have the mighty of heart, They have slept their sleep, And none of the men of might found their hands.
The mighty of heart have spoiled themselves, || They have slept their sleep, || And none of the men of might found their hands.
(76:6) Bereft of reason are the stouthearted, they slumber their sleep: and none of the men of might have found [the use of] their hands.
The bravehearted were plundered; they fell asleep. All the warriors were helpless.
From the Latin
My eyes prevented the watches: I was troubled, and I spoke not.
Simplified
Our most courageous enemies have been plundered. They sleep the sleep of death. Even the strongest of them could not raise a hand against us.
Gone is the wealth of the strong, their last sleep has overcome them; the men of war have become feeble.
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 show agreement in the overall themes of the verse, though only 5 of the 11 words match directly. The Septuagint's word order and choice of words reflect a different interpretive angle, emphasizing illumination rather than plunder.
אֶשְׁתּוֹלְל֨וּ׀ אַבִּ֣ירֵי לֵ֭ב נָמ֣וּ שְׁנָתָ֑ם וְלֹא־ מָצְא֖וּ כָל־ אַנְשֵׁי־ חַ֣יִל יְדֵיהֶֽם׃
5 of the 11 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 Psalms 76:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁלַל (shalal) is a primitive root meaning to draw out or to spoil, often associated with plundering. It covers actions like taking spoil or being spoiled, with references to both active and passive forms. The entries highlight its use in contexts of looting or plundering, as seen in Ruth 2:16.
[שָׁלַל] vb. draw out;—Ru 2:16
ref
שָׁלַל vb. spoil, plunder
Qal spoil, plunder
Hithpō‛. the stout of heart are spoiled
base
H7997a שָׁלַל draw out H7997b שָׁלַל spoil, plunder
7997 shalal shaw-lal'
a primitive root; to drop or strip; by implication, to
plunder:--let fall, make self a prey, X of purpose, (make a,
(take)) spoil.
שָׁלַל (sha.lal) — to take.
(Qal) to draw out
שָׁלַל (sha.lal) — to loot.
1) to spoil, plunder, take spoil
1a) (Qal) to spoil, plunder
1b) (Hithpolel) to be spoiled, be plundered
HVPp3cp — Verb · Pual · perfect third person common pluralHVPp3cp
אָבִּיר (abbiyr) means mighty or valiant, and can refer to men, angels, or animals. It also has metaphorical uses, describing enemies, princes, or sacrificial objects. The word can imply strength or obstinacy, and is associated with concepts of power in various contexts.
אָבִּיר adj. mighty, valiant
base
H47 אָבִּיר mighty, valiant
47 'abbiyr ab-beer'
for 46; --angel, bull, chiefest, mighty (one),
stout(-hearted), strong (one), valiant.
see HEBREW for 046
אַבִּיר (ab.bir) — mighty: ox.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: stallion.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: strong.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: angel.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
HAampc — HAampc
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 לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
נוּם (nuwm) is a primitive root meaning to slumber or be drowsy. The entries indicate that it encompasses the concepts of sleep and drowsiness, particularly in the Qal form. There are no significant disagreements among the lexicons regarding its meaning.
נוּם vb. be drowsy, slumber
base
H5123 נוּם be drowsy, slumber
5123 nuwm noom
a primitive root; to slumber (from drowsiness):--sleep,
slumber.
נוּם (num) — to slumber.
1) to be drowsy, slumber, sleep
1a) (Qal) to slumber, be drowsy
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep
8142 shehah shay-naw'
or shena (Psa. 127:2) {shay-naw'}; from 3462;
sleep:--sleep.
see HEBREW for 03462
שֵׁנָה (she.nah) — sleep.
sleep
Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)
HNcfsc/Sp3mp — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
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)
HC/Tn — Conjunction · particleHC/Tn
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbdc/Sp3mp — Noun common both dual construct · suffixHNcbdc/Sp3mp