StrongerBible

tul

טוּל

HebrewH2904hurl, cast, ...

Appears 14 times · tap a cell to see the verses

1Sa 18:111Sa 20:33Job 41:9(1)Psa 37:24Pro 16:33Isa 22:17Jer 16:13Jer 22:26Jer 22:28Ezk 32:4Jon 1:4Jon 1:5Jon 1:12Jon 1:15
Root family
Word studyResearch-gradetoolverb

What tul means

to hurl or fling with force: to send something or someone flying, not merely to toss it or set it down.

TranslatabilityApproximateCertaintyStrong

This verb means to hurl or fling, to send something flying with force. It is not the gentle act of setting a thing down or the casual act of tossing; it pictures a spear let loose, cargo heaved over a ship's rail, a body thrown into the waves. Hebrew already had a common, milder word for throwing, so when a writer reaches for this rarer word instead, the choice signals violence and power.

Most often the one doing the hurling is God, which is why this became one of the Bible's characteristic words for judgment. God hurls a rebellious people off their land and into exile, flings a doomed king away like a broken pot, and throws a monstrous enemy out onto dry ground. The picture is of a stone shot from a sling: sudden, forceful, and final.

The book of Jonah gathers all of this into one storm. In its opening chapter the word sounds four times: God hurls a great wind at the sea, the terrified sailors hurl their cargo overboard, Jonah tells them to hurl him into the water, and at last they do. Many readers of the Hebrew hear in this an echo of the prophets' exile threats, so that the runaway prophet is himself flung from his homeland into a foreign realm, the sea, and the storm only quiets once the hurling is complete.

A few uses are quieter. To be hurled down can describe a person knocked flat, or the fall of anyone who stumbles, and in one proverb the same word simply means to cast a lot into the lap to settle a matter. Even there the motion is sudden and decisive, but the violence recedes; the weight of the word depends heavily on who is throwing and what is being thrown.

Nuances

1ato hurl a weapon; to fling a spear in an outburst of violence.
1Sa 18:111Sa 20:33
1Sa 18:11

Whether the Hebrew here reads "hurled" (this verb) or reflects a different verb "took up / lifted," and whether 1 Samuel 18:10 to 11 is original or a later duplicate of 19:9 to 10.

  • majorityThe received Hebrew text reads "hurled," this verb; the identical form at 20:33, where Saul hurls the spear at his own son, confirms it.; David Toshio Tsumura, The First Book of Samuel, NICOT (2007); Robert Alter, The David Story (1999)
  • minorityThe Greek and Aramaic versions reflect a different verb ("took up / brandished"), and verses 10 to 11 are a secondary duplicate of the scene in chapter 19.; P. Kyle McCarter Jr., 1 Samuel, Anchor Bible 8 (1980); Ralph W. Klein, 1 Samuel, WBC 10 (1983)
1bto hurl something or someone out into the sea.
Jon 1:4Jon 1:5Jon 1:12Jon 1:15
1cfor God to fling a person or nation from their place, driving them into exile or casting them away in judgment.
Isa 22:17Jer 16:13Jer 22:26Jer 22:28Ezk 32:4
1dto be knocked flat or thrown down; to be sent sprawling.
Job 41:9(1)Psa 37:24
1eto cast a lot to settle a matter.
Pro 16:33

What scholars say about tul

The standard critical lexicons converge on a single sense for this verb: to hurl or cast with force, attested almost entirely in the hiphil (active) and hophal (passive) stems. BDB distinguishes a plainer "cast out" from an intensified "hurl, send violently" when God is the agent; HALOT, DCH, and NIDOTTE (Fouts) treat the forcefulness as inherent, NIDOTTE noting that God is the implied agent in over half the occurrences, which gives the verb a strongly theological coloring as divine judgment expressed as violent hurling. HALOT and Max Wagner (BZAW 96, 1966) suspect an Aramaism, on the basis of the verb's restricted distribution in the later prophets, Jonah, and the wisdom books. The comparative Semitic evidence is thin: formally secure cognates (Arabic tala "be long," Geez talala "hang loosely," Aramaic and Syriac reduplicated forms "shake, move about") cluster around extension and oscillation rather than projection, and the traditional derivation bridges the gap by positing an original "stretch out" developing into "make go far, hurl." The Aramaic form in Daniel 7:4 ("lifted up from the earth") belongs to the distinct root natal "to lift," not this verb, as Collins, Goldingay, Newsom, and Montgomery agree. The verb's literary center is Jonah 1, where it recurs four times as a keyword (Magonet); Youngblood and Yates read that recurrence as a deliberate echo of Jeremiah's exile threats (Jer 16:13; 22:26 to 28), casting the rebel prophet as an exile flung from the land, while Stuart is more cautious about specific literary dependence. Noegel presses a combat-myth reading of the hurled wind at Jonah 1:4 and calculates that thirteen of the fourteen occurrences depict violent acts, the lone exception being the casting of the lot in Proverbs 16:33. The reduplicated form in Isaiah 22:17 (a pilpel) is assigned by BDB and NIDOTTE to this root and by HALOT and DCH to a separate root taltel, a filing difference that does not affect the agreed sense "hurl violently."

In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB (Brown-Driver-Briggs), s.v. טולlexicon
  • HALOT (Koehler-Baumgartner), s.v. טול Ilexicon
  • DCH (Clines, ed.), s.v. טולlexicon
  • David M. Fouts, "טול," in New International Dictionary of Old Testament Theology and Exegesis (NIDOTTE) 2:358-359dictionary
  • Max Wagner, Die lexikalischen und grammatikalischen Aramaismen im alttestamentlichen Hebräisch, BZAW 96 (1966)monograph
  • Jonathan Magonet, Form and Meaning: Studies in Literary Techniques in the Book of Jonah, 2nd ed. (1983)monograph
  • Jack M. Sasson, Jonah, Anchor Bible 24B (1990)commentary
  • Kevin J. Youngblood, Jonah, ZECOT (2013)commentary
  • Gary E. Yates, "The 'Weeping Prophet' and 'Pouting Prophet' in Dialogue," JETS 59/2 (2016): 223-239article
  • Scott B. Noegel, "Jonah and Leviathan," Henoch 37/2 (2015): 236-260article
  • Jack R. Lundbom, Jeremiah 1-20, Anchor Bible 21A (1999)commentary
  • Hans Wildberger, Isaiah 13-27, Continental Commentary (1997)commentary
  • P. Kyle McCarter Jr., 1 Samuel, Anchor Bible 8 (1980)commentary
  • David Toshio Tsumura, The First Book of Samuel, NICOT (2007)commentary
  • Walther Zimmerli, Ezekiel 2, Hermeneia (1983)commentary

All attested forms of טוּל

hophal imperfect 3ms

יוּטַל, יוּטָל, יֻטָל

Pro 16:33, Psa 37:24, Job 41:9

hiphil consecutive-imperfect 3mp

וַיְטִלֻ, וַיָּטִלוּ

Jon 1:15, Jon 1:5

hiphil consecutive-imperfect 3ms

וַיָּטֶל

1Sa 18:11, 1Sa 20:33

hiphil consecutive-perfect 1cs

וְהֵטַלְתִּי

Jer 16:13, Jer 22:26

hiphil imperative 2mp

הֲטִילֻ

Jon 1:12

hiphil imperfect 1cs

אֲטִילֶ

Ezk 32:4

hiphil perfect 3ms

הֵטִיל

Jon 1:4

hophal perfect 3cp

הוּטֲלוּ

Jer 22:28

piel participle m s construct

מְטַלְטֶלְ

Isa 22:17