Psalms 78:9 — Word Study
WLCבְּֽנֵי־ אֶפְרַ֗יִם נוֹשְׁקֵ֥י רוֹמֵי־ קָ֑שֶׁת הָ֝פְכ֗וּ בְּי֣וֹם קְרָֽב׃
BSAThe archersnâshaq [armed bearers of bow, soldiers] of EphraimʼEphrayim [doubly fruitful, referring to Joseph's son and the tribe that descended from him] turned backhâphak■ [overturned, reversed their course] on the dayyôwm [a literal 24-hour period or a figurative space of time] of battleqᵉrâb [a hostile encounter, war]
| Greek | English | Parsing |
|---|---|---|
| בְּֽנֵי־ | [the] people of | Noun common, masculine plural construct |
| אֶפְרַ֗יִם | Ephraim | Noun proper masculine |
| נוֹשְׁקֵ֥י | [were] equipped of | Verb, Qal, participle (active) masculine plural common |
| רוֹמֵי־ | shooters of | Verb, Qal, participle (active) masculine plural common |
| קָ֑שֶׁת | a bow | Noun common, feminine singular absolute |
| הָ֝פְכ֗וּ | they turned back | Verb, Qal, perfect third person common plural |
| בְּי֣וֹם | on [the] day of | Preposition, noun common masculine singular construct |
| קְרָֽב׃ | battle | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The archers of Ephraim turned back on the day of battle. |
| KJV | The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. |
| ASV | The children of Ephraim, being armed and carrying bows, Turned back in the day of battle. |
| YLT | Sons of Ephraim — armed bearers of bow, Have turned in a day of conflict. |
| WEB | The children of Ephraim, being armed and carrying bows, turned back in the day of battle. |
| BBE | The children of Ephraim, armed with bows, were turned back on the day of the fight. |
The translations agree on the action of turning back in this verse.
The verse consists of a main clause followed by a prepositional phrase, clearly indicating the action and its context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשַׁק
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 78:9
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 Rebellion of Israelgenerated
Psalms 78:9 reflects on the failures of the tribe of Ephraim during battle, highlighting their retreat despite being armed. This verse is part of a larger narrative that examines the disloyalty of Israel's ancestors and their failure to uphold God's covenant, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 1:41–44 | “We have sinned against the LORD,” you replied. “We will go up and fight, as the LORD our God has commanded us.” Then each of you put on his weapons of war, thinking it easy to go up into the hill country. |
| 2 | Joshua 17:16–18 | “The hill country is not enough for us,” they replied, “and all the Canaanites who live in the valley have iron chariots, both in Beth-shean with its towns and in the Valley of Jezreel.” |
| 3 | 1 Samuel 4:10 | So the Philistines fought, and Israel was defeated, and each man fled to his tent. The slaughter was very great—thirty thousand foot soldiers of Israel fell. |
| 4 | 1 Samuel 31:1 | Now the Philistines fought against Israel, and the men of Israel fled before them, and many fell slain on Mount Gilboa. |
| 5 | Judges 9:28–38 | Then Gaal son of Ebed said, “Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? You are to serve the men of Hamor, the father of Shechem. Why should we serve Abimelech? |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֶפְרַ֗יִם, 'ef.Ra.yimgenerated
The word אֶפְרַ֗יִם ('efrayim) refers to Ephraim, a significant tribe in Israel, named after Joseph's son. It signifies 'doubly fruitful' and is used to denote both the tribe and the region associated with it.
Ephraim's identity is tied to its history and role within Israel, often representing the northern kingdom. The tribe's actions in battle, as noted here, reflect broader themes of loyalty and failure in the face of adversity.
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 finite verb הָ֝פְכ֗וּ (they turned back) governs the entire sentence, indicating the action taken by Ephraim's archers. The structure emphasizes the subject and their action in a straightforward manner.
The sentence is constructed with a subject noun phrase followed by a prepositional phrase, clearly outlining who is involved and the context of their action.
Septuagint Backgroundgenerated
The Septuagint translates אֶפְרַ֗יִם as εφραιμ, maintaining the reference to the tribe. This choice reflects a direct correspondence to the Hebrew, preserving the identity and significance of Ephraim within the context of the verse.
The verb הָ֝פְכ֗וּ is rendered as ἐστράφησαν, indicating a turning or retreat, which aligns with the original meaning while adapting to the Greek language.
In plain words — the whole versegenerated
Psalms 78:9 tells us that the archers of Ephraim turned back during battle. This reflects a moment of failure for the tribe, which was expected to be strong and courageous.
Frequently Asked Questionsgenerated
It signifies a moment of retreat or failure in battle, highlighting the tribe's disloyalty and lack of faith during a critical time.
Ephraim represents one of the prominent tribes of Israel, and its actions reflect the larger narrative of Israel's history and relationship with God.
This verse serves as a reminder of the importance of steadfastness and faithfulness, especially in challenging situations.
It fits into a broader context discussing the failures of Israel's ancestors, emphasizing their rebellious nature and failure to uphold God's covenant.
Reflection Questionsgenerated
- In what ways have I seen moments of retreat or failure in my own life?
- How can I strengthen my resolve to remain faithful during difficult times?
- What lessons can I draw from Ephraim's experience to apply to my own challenges?
- How does understanding the history of Ephraim enhance my reading of this passage?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine, referenced this verse to discuss the failures of Israel in battle, illustrating the consequences of disloyalty.
Lastly, "The sons of Ephrem bending and shooting bows, have been turned back in the day of war" [Psalms 78:9].Early Church Fathers on Psalms 78 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 78:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe children of Ephraim being armed, and carrying bows,.... Or "casting" arrows out of the "bow" (a); they went out well armed to meet the enemy, and they trusted in their armour, and not in the
Read John Gill on Psalms 78 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe children of Ephraim, being armed, and carrying bows, turned back in the day of battle. -The Israelites failed to realize the high destination which was the very object for which God called them into national existence.
Read Robert Jamieson on Psalms 78 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe children of Ephraim: this passage concerns, either, 1. The tribe of Ephraim, and some exploit of theirs, wherein they met with this disaster; whether it were that mentioned , or some other not particularly related in any other place of Scripture. For we must not think that all the actions and events of the several tribes are recorded in Scripture, but only some of the most memorable ones. Or, 2. The ten tribes, who are very frequently called Ephraim, because that tribe was the chief of them, and the seat of the kingdom. And so this is referred by some to the captivity of the ten tribes, 2 Kings 17, although the historical references of this Psalm seem not to go beyond David’ s time. Or…
Read Matthew Poole on Psalms 78 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 78:9 The children of Ephraim, [being] armed, [and] carrying bows, turned back in the day of battle.Ver. 9. The children of Ephraim being armed, &c.] This the Rabbis interpret of eight thousand Ephraimites, who would needs break prison, as it were, out of Egypt (before the time that God had set for their deliverance thence), and seize upon Palestine, the promised land; but with evil success; for they were slain by the men of Gath, to the great grief of their father Ephraim, 1 Chronicles 7:21-23, and to the increase of their servitude in Egypt, Exodus 1:8-14 This is historia Caballica. See R. Solomon on those words, Exodus 15:14, the people shall hear and be afraid; sorrow shall take…
Read John Trapp on Psalms 78 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Armed, and carrying bows.—Following Jeremiah 4:29, and from analogy with Jeremiah 44:9 (“handle and bend the bow”) we get as literal rendering of the Hebrew here, drawing and shooting with the bow. LXX. and Vulgate, “bending and shooting with the bow.” But a close comparison of this verse with Psalms 78:57 of this psalm, and with Hosea 7:16, has suggested to a recent commentator a much more satisfactory explanation, The sons of Ephraim (are like men) drawing slack bowstrings which turn back in the day of battle. “Both the disappointment on the day of battle and the cause of the disappointment, which are mentioned in the text, will be appreciated by the English reader who remembers that…
Read Charles John Ellicott on Psalms 78 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The children of Ephraim - turned back] This refers to some defeat of the Ephraimites; and some think to that by the men of Gath, mentioned 1 Chronicles 7:21. R. D. Kimchi says this defeat of the Ephraimites was in the desert; and although the story be not mentioned in the law, yet it is written in the Books of the Chronicles, where we read, on the occasion of "Zabad the Ephraimite, and Shuthelah, c., whom the men of Gath, who were born in the land, slew and Ephraim their father mourned many days, and his brethren came to comfort him," 1 Chronicles 7:20-22: but to what defeat of the Ephraimites this refers is not certainly known; probably the Israelites after the division of the two…
Read AdamClarke on Psalms 78 →CambridgeThe Cambridge Bible for Schools and Colleges9–16. Israel’s disobedience and ingratitude, in spite of all God’s mercies to them at the Exodus and in the wilderness.
Read Cambridge on Psalms 78 →Albert Barnes1798–1870Barnes' Notes on the BibleThe children of Ephraim - The sons of Ephraim; that is, the descendants of Ephraim; the tribe of Ephraim.
Read Albert Barnes on Psalms 78 →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 archers of Ephraim turned back on the day of battle.
The children of Ephraim, being armed and carrying bows, turned back in the day of battle.
The archers of Ephraim turned back on the day of battle.
The Ephraimites were armed with bows, but they retreated in the day of battle.
Tyndale line
The children of Ephraim, being armed, and carrying bows, turned back in the day of battle.
The children of Ephraim, being armed and carrying bows, Turned back in the day of battle.
The children of Ephraim, being armed and carrying bows, turned back in the day of battle.
The children of Ephraim, being armed, and carrying bows, turned back in the day of battle.
The children of Ephraim being armed and shooting with the bowe, turned backe in the day of battell.
Strictly literal
The sons of Ephraim, armed bowmen, turned back in the day of battle.
Sons of Ephraim — armed bearers of bow, Have turned in a day of conflict.
Sons of Ephraim—armed bearers of bow, || Have turned in a day of conflict.
The children of Ephraim, like well-armed archers, that turn round on the day of battle,
The Ephraimites were armed with bows, but they turned back on the day of battle.
From the Latin
Help us, O God, our saviour: and for the glory of thy name, O Lord, deliver us: and forgive us our sins for thy name’s sake:
Simplified
The soldiers of Ephraim, though armed with bows, ran away on the day of battle.
The children of Ephraim, armed with bows, were turned back on the day of the fight.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely on the wording of this verse, with all eight words matched in the Hebrew and Greek texts. The Dead Sea Scrolls show some damage, with only partial words surviving, but the core message remains consistent with the Masoretic Text.
בְּֽנֵי־ אֶפְרַ֗יִם נוֹשְׁקֵ֥י רוֹמֵי־ קָ֑שֶׁת הָ֝פְכ֗וּ בְּי֣וֹם קְרָֽב׃
8 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.
[בני] אפרים נושקי [רומי] [קשת] [הפכו] [ביום] [קרב]
2 words on the leather — 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 78:9
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.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
נָשַׁק (nashaq) primarily means 'to kiss,' with various forms indicating gentle touching or equipping with weapons. The exact meaning can be uncertain, possibly extending to handling or being equipped. It appears in contexts related to affection and attachment, as well as in descriptions of armed individuals.
נָשַׁק vb. kiss
Qal kiss
Pi. kiss
Hiph. of wings of cherubim, gently touching each other
base
[נָשַׁק] vb. exact meaning uncertain; prob. either handle or be equiped with
base
H5401a נָשַׁק kiss H5401b נָשַׁק exact meaning uncertain; prob. either handle or be equiped with
5401 nashaq naw-shak'
a primitive root (identical with 5400, through the idea of
fastening up; compare 2388, 2836); to kiss, literally or
figuratively (touch); also (as a mode of attachment), to equip
with weapons:--armed (men), rule, kiss, that touched.
see HEBREW for 05400
see HEBREW for 02388
see HEBREW for 02836
נָשַׁק (na.shaq) — to kiss.
1) to put together, kiss
1a) (Qal) to kiss
1b) (Piel) to kiss
1c) (Hiphil) to touch gently
נָשַׁק (na.shaq) — to handle.
1) to handle, be equipped with
1a) (Qal) to be equipped
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
רָמָה (ramah) is a Hebrew verb meaning to cast or shoot, particularly in the context of throwing or using a bow. It also conveys the idea of deception, such as beguiling or betraying someone. The entries highlight its use in both literal and figurative senses, with no significant disagreement among the lexicons.
רָמָה vb. cast, shoot
base
[רָמָה] vb. Pi. beguile, deal treacherously with
base
H7411a רָמָה cast, shoot H7411b רָמָה Pi. beguile, deal treacherously with
7411 ramah raw-maw'
a primitive root; to hurl; specifically, to shoot;
figuratively, to delude or betray (as if causing to
fall):--beguile, betray, (bow-)man, carry, deceive, throw.
רָמָה (ra.mah) — to shoot.
1) to cast, shoot, hurl
1a) (Qal)
1a1) to throw
1a2) bow-shooters, bowmen (participle)
1b) (Piel) to throw down
Aramaic equivalent: re.mah (רְמָא "to cast" H7412)
רָמָה (ra.mah) — to deceive.
1) to beguile, deceive, mislead, deal treacherously
1a) (Piel)
1a1) to beguile, deceive, mislead, trick
1a2) to deal treacherously with, betray
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
HNcfsa — Noun common · feminine singular absoluteHNcfsa
bo.
See ARCHERY.
Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly “copper”) are mentioned (2 Sam. 22:35;
(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.
A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
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…
קְרָב (qrab) refers to a hostile encounter, specifically a battle or war. It is derived from the root meaning to approach or confront. The term is noted in both Hebrew and its Aramaic equivalent, indicating a consistent theme of conflict.
קְרָב n.[m.] battle, war (hostile approach)
base
H7128 קְרָב
7128 qrab ker-awb'
from 7126; hostile encounter:--battle, war.
see HEBREW for 07126
קְרָב (qe.rav) — battle.
battle, war
Aramaic equivalent: qe.rav (קְרָב "war" H7129)
N-ms — Noun common · masculine singular absoluteHNcmsa
See WAR.