נָכֶה
smitten, i.e. (literally) maimed, or (figuratively) dejected
Definition
The Hebrew word נָכֶה (nâkeh) describes a state of being smitten or struck, carrying both literal and figurative meanings. Literally, it refers to a physical injury or maiming, as seen in 2 Samuel 4:4, where Mephibosheth is described as 'lame in both feet' after being dropped as a child. Figuratively, it describes a spiritual or emotional state of being contrite, humble, or dejected, as in Isaiah 66:2, where God looks to 'him who is poor and of a contrite spirit.' The word thus bridges physical affliction and inner brokenness before God.
Biblical Usage
נָכֶה is used only three times in the Old Testament, all in narrative and prophetic contexts. In 2 Samuel 4:4 and 9:3, it describes the physical lameness of Mephibosheth, son of Jonathan, resulting from an accident. In Isaiah 66:2, the usage shifts to a metaphorical sense, describing the 'contrite' person whom God esteems—one who is spiritually humble and trembles at God's word. This shows a pattern moving from a concrete, physical description to a profound spiritual application.
Etymology
The exact etymology of נָכֶה is uncertain, but it is the passive participle of the root נָכָה (nākâ, H5221), meaning 'to strike, smite, beat.' As a participle, נָכֶה means 'one who is struck' or 'smitten.' This root connection clarifies its dual sense: the literal result of a physical blow and the figurative state of being inwardly stricken or humbled.
Semantic Range
This word is theologically significant as it connects human suffering with spiritual posture. In Isaiah 66:2, being 'contrite' (נָכֶה) is the condition God values over mere ritual observance—it describes a heart humbled and dependent on Him. Understanding this Hebrew term enriches reading by showing how physical brokenness (as with Mephibosheth) can parallel the spiritual brokenness God desires, a theme central to biblical concepts of repentance and grace.
In ancient Israelite culture, physical lameness or maiming (as described in 2 Samuel) could carry social and religious stigma, potentially barring someone from certain priestly duties (Leviticus 21:18) or affecting one's status. The metaphorical use in Isaiah subverts this by valuing internal 'brokenness' over external wholeness, emphasizing that God's favor rests on spiritual humility rather than physical or social perfection.
דַּכָּא (dakkā', H1793) — crushed, broken in spirit; emphasizes being crushed to powder. עָנִי (ʿānî, H6041) — poor, afflicted; focuses on lowly economic or social status. שָׁבָר (shāvār, H7667) — broken, shattered; often used for physical breaking.
Word Details
How this works
Hebrew definitions are from Brown-Driver-Briggs (1906) and Strong's Exhaustive Concordance (1890), both public domain. BDB was groundbreaking for its era but reflects 19th-century assumptions about Semitic etymology. Modern scholarship (HALOT, DCH) has revised many entries. Use these definitions as a starting point for exploration, not as the final word on a term's meaning in context.
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