2 Chronicles 7:13 — Word Study
WLCהֵ֣ן אֶֽעֱצֹ֤ר הַשָּׁמַ֙יִם֙ וְלֹֽא־ יִהְיֶ֣ה מָטָ֔ר וְהֵן־ אֲצַוֶּ֥ה עַל־ חָגָ֖ב לֶאֱכ֣וֹל הָאָ֑רֶץ וְאִם־ אֲשַׁלַּ֥ח דֶּ֖בֶר בְּעַמִּֽי׃
BSAIfhên I closeʻâtsâr▸ [restrain, shut up] the skyshâmayim [heaven, the visible universe] so there ishâyâh▸ nolôʼ [lack of] rainmâṭar [water from the heavens] or ifhên I commandtsâvâh▸ [give orders] the locustchâgâb [a type of destructive insect] ◂to devourʼâkal [eat, consume] the landʼerets [the earth, a country] or ifʼim I sendshâlach▸ [dispatch, release] a plaguedeber [pestilence, a disease] among My peopleʻam [My nation, those who belong to Me]
| Greek | English | Parsing |
|---|---|---|
| הֵ֣ן | here! | Particle |
| אֶֽעֱצֹ֤ר | I will shut up | Verb, Qal, imperfect first person common singular |
| הַשָּׁמַ֙יִם֙ | the heavens | Particle, noun common masculine plural absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| יִהְיֶ֣ה | it will be | Verb, Qal, imperfect third person masculine singular |
| מָטָ֔ר | rain | Noun common, masculine singular absolute |
| וְהֵן־ | and here! | Conjunction, particle |
| אֲצַוֶּ֥ה | I will command | Verb, Piel, imperfect first person common singular |
| עַל־ | to | Preposition |
| חָגָ֖ב | [the] grasshopper | Noun common, masculine singular absolute |
| לֶאֱכ֣וֹל | to devour | Preposition, verb qal infinitive construct common |
| הָאָ֑רֶץ | the land | Particle, noun common feminine singular absolute |
| וְאִם־ | and if | Conjunction, particle |
| אֲשַׁלַּ֥ח | I will send | Verb, Piel, imperfect first person common singular |
| דֶּ֖בֶר | pestilence | Noun common, masculine singular absolute |
| בְּעַמִּֽי׃ | among people my | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I close the sky so there is no rain, or if I command the locust to devour the land, or if I send a plague among My people, |
| KJV | If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people; |
| ASV | If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among my people; |
| YLT | If I restrain the heavens and there is no rain, and if I lay charge on the locust to consume the land, and if I send pestilence among My people — |
| WEB | “If I shut up the sky so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among my people, |
| BBE | If, at my word, heaven is shut up, so that there is no rain, or if I send locusts on the land for its destruction, or if I send disease on my people; |
Where translations part company is minimal; they essentially agree on the meaning of אֶֽעֱצֹ֤ר.
The sentence is structured with three conditional clauses, each presenting a different scenario of potential judgment.




5 commentators on this verse
Poole, Trapp, Ellicott, AdamClarke & more — read them ›
clause
subjectמָטַר
verbעָצַר
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 — 2 Chronicles 7:13
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 — God's Conditions for Healinggenerated
2 Chronicles 7:13 is part of God's address to Solomon, where He outlines the consequences of disobedience and the conditions for restoration. This verse highlights God's sovereignty over natural elements and His authority to discipline His people. It sets the stage for the following verse, which emphasizes the need for humility and repentance among the people of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 6:26–28 | When the skies are shut and there is no rain because Your people have sinned against You, and they pray toward this place and confess Your name, and they turn from their sins because You have afflicted them, |
| 2 | Deuteronomy 11:17 | or the anger of the LORD will be kindled against you. He will shut the heavens so that there will be no rain, nor will the land yield its produce, and you will soon perish from the good land that the LORD is giving you. |
| 3 | Job 11:10 | If He comes along to imprison you, or convenes a court, who can stop Him? |
| 4 | Job 12:14 | What He tears down cannot be rebuilt; the man He imprisons cannot be released. |
| 5 | Psalm 107:34 | and fruitful land into fields of salt, because of the wickedness of its dwellers. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — אֶֽעֱצֹ֤ר, 'e.'e.Tzorgenerated
The verb עָצַר (atsar) means 'to restrain' or 'to shut up'. It is in the imperfect tense, indicating an action that may occur in the future. This word conveys God's power to withhold rain, symbolizing His control over nature and blessings.
In this context, the verb emphasizes God's ability to bring about drought as a form of judgment. The choice of this verb reflects the seriousness of the situation, as it highlights the consequences of the people's actions and God's readiness to respond.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'If I close the sky so there is no rain,' which is similar to the KJV and ASV.
Sentence Structuregenerated
The structure of the verse consists of three conditional clauses introduced by אִם (im, 'if'). Each clause presents a different scenario where God may intervene: closing the heavens, commanding locusts, or sending a plague.
The first clause, 'If I close the sky so there is no rain,' sets the tone for the potential judgments, while the subsequent clauses expand on the types of calamities God might bring upon the land.
Septuagint Backgroundgenerated
The Septuagint translates אֶֽעֱצֹ֤ר as συσξῶ, which carries a similar meaning of restraining or shutting. This choice reflects the translators' understanding of God's authority over natural phenomena.
The use of συσξῶ emphasizes the active role of God in controlling the elements, aligning with the Hebrew sense of divine intervention.
In plain words — the whole versegenerated
2 Chronicles 7:13 presents God explaining that if He decides to withhold rain, command locusts, or send a plague, it is a demonstration of His power and authority. This verse serves as a warning about the consequences of disobedience, while also setting the stage for the call to repentance in the following verse.
Frequently Asked Questionsgenerated
It signifies God's control over nature and His ability to withhold blessings, such as rain, as a form of judgment.
Locusts are often seen as instruments of judgment in the Bible, symbolizing destruction and loss.
A plague represents a serious consequence for disobedience, emphasizing the need for the people to turn back to God.
This verse sets the stage for God's call to His people to humble themselves and seek His face for healing and restoration.
Reflection Questionsgenerated
- In what ways have I seen God's hand at work in the natural world around me?
- How can I respond to God's warnings in my life?
- What steps can I take to ensure I am humble and seeking God's guidance?
- How do I understand the balance between God's judgment and His mercy?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 2 Chronicles 7:13 itself, not merely on the chapter around it.
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf I command the locusts, i.e. use my authority and power over them to cause them to do so. A metaphor elsewhere used in reference to unreasonable creatures, as , who are not properly capable of a command, or of obedience.
Read Matthew Poole on 2 Chronicles 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 7:13 If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people;Ver. 13. If I shut up heaven, &c.] In answer this is to that prayer of Solomon, 1 Kings 8:35; 1 Kings 8:37.
Read John Trapp on 2 Chronicles 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) If I shut up heaven that there be no rain.—Deuteronomy 11:17; 2 Chronicles 6:26. If.—Hçn, as in Jeremiah 3:1; Isaiah 54:15. The locusts.—Hâgâb, a winged and edible species (Leviticus 11:22). In 2 Chronicles 6:28, two other kinds, the ’arbeh and hâsîl, were mentioned. If I send pestilence.—2 Chronicles 6:28; 1 Chronicles 21
Read Charles John Ellicott on 2 Chronicles 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Or if I send pestilence] "The angel of death." - Targum.
Read AdamClarke on 2 Chronicles 7 →
CambridgeThe Cambridge Bible for Schools and Colleges13–15. These vv. have no parallel in 1 Kings.
Read Cambridge on 2 Chronicles 7 →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
If I close the sky so there is no rain, or if I command the locust to devour the land, or if I send a plague among My people,
“If I shut up the sky so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among my people,
If I close the sky so there is no rain, or if I command the locust to devour the land, or if I send a plague among My people,
When I close up the sky so that it doesn’t rain, or command locusts to devour the land’s vegetation, or send a plague among my people,
Tyndale line
If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people;
If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among my people;
If I shut up heaven that there be no rain, or if I command the locust to devour the land, or if I send pestilence among my people;
If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people;
If I shut the heauen that there be no raine, or if I commaund the grashopper to deuoure the lande, or if I sende pestilence among my people,
Strictly literal
If I shut up the heavens that there be no rain, or if I command the locust to devour the land, or if I send pestilence among my people;
If I restrain the heavens and there is no rain, and if I lay charge on the locust to consume the land, and if I send pestilence among My people —
If I restrain the heavens and there is no rain, and if I lay charge on the locust to consume the land, and if I send pestilence among My people—
If I shut up the heavens that there be no rain, or if I give a charge to the locusts to devour off the land, or if I send a pestilence among my people:
Suppose that I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send disease among my people,
From the Latin
If I shut up heaven, and there fall no rain, or if I give orders, and command the locust to devour the land, or if I send pestilence among my people:
Simplified
If I were to close shut the sky so there is no rain, or command the locust to devour the land, or send a plague among my people,
If, at my word, heaven is shut up, so that there is no rain, or if I send locusts on the land for its destruction, or if I send disease on my people;
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 in wording and meaning. The Septuagint maintains the same concepts and structure as the Hebrew text, indicating a consistent understanding of God's authority and actions.
הֵ֣ן אֶֽעֱצֹ֤ר הַשָּׁמַ֙יִם֙ וְלֹֽא־ יִהְיֶ֣ה מָטָ֔ר וְהֵן־ אֲצַוֶּ֥ה עַל־ חָגָ֖ב לֶאֱכ֣וֹל הָאָ֑רֶץ וְאִם־ אֲשַׁלַּ֥ח דֶּ֖בֶר בְּעַמִּֽי׃
16 of the 16 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 2 Chronicles 7:13
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
her, in composition:
עָצַר (atsar) is a Hebrew verb meaning to restrain or retain. It encompasses a range of actions such as holding back, stopping, and withholding. The entries indicate it can be used in various forms, including Qal and Niphal, to express both active and passive restraint. There are no significant disagreements among the lexicons regarding its meanings.
עָצַר 46 vb. restrain, retain
Qal
restrain
(late) retain
Niph. be restrained, stayed
.
base
H6113 עָצַר restrain, retain
6113 `atsar aw-tsar'
a primitive root; to inclose; by analogy, to hold back; also
to maintain, rule, assemble:--X be able, close up, detain,
fast, keep (self close, still), prevail, recover, refrain, X
reign, restrain, retain, shut (up), slack, stay, stop,
withhold (self).
עָצַר (a.tsar) — to restrain.
1) to restrain, retain, close up, shut, withhold, refrain, stay, detain
1a) (Qal)
1a1) to restrain, halt, stop
1a2) to retain
1b) (Niphal) to be restrained, be stayed, be under restraint
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מָטַר (matar) means 'rain' in Hebrew. It is derived from the root word מָטַר (H4305), which also relates to rain. The entries consistently define it simply as rain, with no significant disagreement among the lexicons.
H4306 מָטַר rain
4306 matar maw-tawr'
from 4305; rain:--rain.
see HEBREW for 04305
מָטַר (ma.tar) — rain.
rain
N-ms — Noun common · masculine singular absoluteHNcmsa
ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):
1. Water-Supply in Egypt and Palestine:
In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (De 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.
2. Importance of Rain in Season:
Rain
There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the “latter rain” (Prov. 16:15). (3.) Geshem, the winter rain, “the rains.” The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The “early” or “former” rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp.
In the Bible "early rain" signifies the rain of the autumn, (11:14) and "latter rain" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers…
In Scripture the "early" and the "latter" rain of Palestine is spoken of, De 11:14 Ho 6:3. The former falls in the latter part of October, the seed-time of Palestine; and the weather then continues variable, with more or less rain the whole winter, until after the latter or spring rain in April. Afterwards, the weather becomes serene, and the crops ripen. The wheat harvest takes place in May; by the middle of August, the fruits are gathered in; and from that time to the coming of the first or October rains, prevail the scorching heats and droughts of summer. Nothing can more expressively represent spiritual blessings than copious showers of rain after this trying season is past, De 32:2
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Conj | Part — Conjunction · particleHC/Tj
her, in composition:
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
חָגָב (chagab) refers to a locust or grasshopper. The word's derivation is uncertain, but it consistently denotes these insects across the entries. It appears in contexts related to swarms and plagues, emphasizing its significance in agricultural and ecological discussions in the Old Testament.
חָגָב n.m. locust, grasshopper
base
H2284 חָגָב locust, grasshopper
2284 chagab khaw-gawb'
of uncertain derivation; a locust:--locust.
חָגָב (cha.gav) — locust.
locust, grasshopper
N-ms — Noun common · masculine singular absoluteHNcmsa
gras'-hop-er.
See LOCUST.
Grasshopper
Belongs to the class of neuropterous insects called Gryllidae. This insect is not unknown in Palestine.
In Judg. 6:5; 7:12; Job 39:30; Jer. 46:23, where the Authorized Version has “grasshopper,” the Revised Version more correctly renders the Hebrew word (‘arbeh) by “locust.” This is the case also in Amos 7:1; Nah. 3:17, where the Hebrew word gob is used; and in Lev. 11:22; Num. 13:33; Eccl. 12:5; Isa.…
[LOCUST]
A kind of locust, and so called in 2Ch 7:13. It was sometimes used for food, Le 11:22. Individually they are insignificant and timid creatures, Nu 13:33, and their worthlessness furnishes a striking comparison in Isa 40:22; while the feebleness of age is expressed by inability to endure them, Ec 12:5. Yet coming in great numbers, they are destructive to all herbage, Am 7:1. See LOCUST.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
דֶּ֫בֶר (deber) refers to pestilence or plague, encompassing general disease and specifically cattle-plague or murrain. It is derived from a root meaning to destroy. The term appears in contexts related to widespread illness affecting both humans and livestock.
דֶּ֫בֶר 49 n.m. pestilence
plague, pestilence, in general
cattle-plague, murrain
base
H1698 דֶּ֫בֶר pestilence . plague, pestilence, in general
. cattle-plague, murrain
1698 deber deh'-ber
from 1696 (in the sense of destroying); a
pestilence:--murrain, pestilence, plague.
see HEBREW for 01696
דֶּ֫בֶר (de.ver) — pestilence.
1) pestilence, plague
2) murrain, cattle disease, cattle-plague
N-ms — Noun common · masculine singular absoluteHNcmsa
pes'-ti-lens (debher; loimos): Any sudden fatal epidemic is designated by this word, and in its Biblical use it generally indicates that these are divine visitations. The word is most frequently used in the prophetic books, and it occurs 25 times in Jeremiah and Ezekiel, always associated with the sword and famine. In 4 other passages it is combined with noisome or evil beasts, or war. In Am 4:10 this judgment is compared with the plagues of Egypt, and in Hab 3:5 it is a concomitant of the march of God from the Arabian mountain. There is the same judicial character associated with pestilence in Ex 5:3; 9:15; Le 26:25; Nu…
[PLAGUE, THE, THE]
Or PLAGUE, in the Hebrew tongue, as in most others, expresses all sorts of distempers and calamitites. The Hebrew word which properly signifies "the plague" is extended to all epidemical and contagious diseases. The prophets generally connect together the sword, the pestilence, and the famine, as three evils, which usually accompany each other.
The glandular plague, which in modern times has proved so fatal in the East, is the most virulent and contagious of diseases. In the fourteenth century it overran Europe, Asia, and Africa, and 25,000,000 are estimated to have died of it within three years. Like the Asiatic cholera, it is one of the most appalling scourges sin has brought on this world; and may in this point of view correspond with the "plagues" referred to in the Bible, Ex 9:14 11:1
→ Sent as a judgment Le 26:16,25
→ Sent upon the Egyptians
See EGYPT
→ See PLAGUES
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
