Deuteronomy 25:18 — Word Study
WLCאֲשֶׁ֨ר קָֽרְךָ֜ בַּדֶּ֗רֶךְ וַיְזַנֵּ֤ב בְּךָ֙ כָּל־ הַנֶּחֱשָׁלִ֣ים אַֽחַרֶ֔יךָ וְאַתָּ֖ה עָיֵ֣ף וְיָגֵ֑עַ וְלֹ֥א יָרֵ֖א אֱלֹהִֽים׃
BSAhowʼăsher they met youqârâh■ on your journeyderek [by the way, during your travels] when youʼattâh were tiredyâgêaʻ [faint, weary] and wearyʻâyêph [exhausted, spent] and they attackedzânab▸ [cut off, smote] allkôl your stragglerschâshal△ [the hindmost, those feeble behind] they had nolôʼ of Godʼĕlôhîym [Elohim, the supreme Creator]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֨ר | that | Particle |
| קָֽרְךָ֜ | it met you | Verb qal perfect third person masculine singular, suffix |
| בַּדֶּ֗רֶךְ | on the way | Preposition, noun common both singular absolute |
| וַיְזַנֵּ֤ב | and it attacked in [the] rear | Verb, Piel, sequential imperfect third person masculine singular |
| בְּךָ֙ | you | Preposition, suffix |
| כָּל־ | all | Noun common, masculine singular absolute |
| הַנֶּחֱשָׁלִ֣ים | the stragglers | Particle, verb niphal participle (active) masculine plural |
| אַֽחַרֶ֔יךָ | behind you | Suffix |
| וְאַתָּ֖ה | and you | Conjunction, pronoun |
| עָיֵ֣ף | [were] exhausted | Adj |
| וְיָגֵ֑עַ | and weary | Conjunction |
| וְלֹ֥א | and not | Conjunction, particle |
| יָרֵ֖א | it feared | Verb, Qal, perfect third person masculine singular |
| אֱלֹהִֽים׃ | God | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | how they met you on your journey when you were tired and weary, and they attacked all your stragglers; they had no fear of God. |
| KJV | How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God. |
| ASV | how he met thee by the way, and smote the hindmost of thee, all that were feeble behind thee, when thou wast faint and weary; and he feared not God. |
| YLT | that he hath met thee in the way, and smiteth in all those feeble behind thee (and thou wearied and fatigued), and is not fearing God. |
| WEB | how he met you by the way, and struck the rearmost of you, all who were feeble behind you, when you were faint and weary; and he didn’t fear God. |
| BBE | How, meeting you on the way, he made an attack on you when you were tired and without strength, cutting off all the feeble ones at the end of your line; and the fear of God was not in him. |
Where they part company is עָיֵף — see How Translations Differ.
The structure consists of multiple clauses that describe the actions of the Amalekites and the state of the Israelites, emphasizing the contrast between the attackers and their victims.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbזָנַב
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Deuteronomy 25:18
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 — Moses Reminds the Israelitesgenerated
Deuteronomy 25:18 recalls a specific act of aggression by the Amalekites against the Israelites during their journey from Egypt. Moses emphasizes the importance of remembering this event as the Israelites prepare to enter the Promised Land, encouraging them to act justly and remember their history. This reminder serves as a call to vigilance against those who would exploit the weak.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 5:9–15 | So I continued, “What you are doing is not right. Shouldn’t you walk in the fear of our God to avoid the reproach of our foreign enemies? |
| 2 | Psalm 36:1 | An oracle is in my heart regarding the transgression of the wicked man: There is no fear of God before his eyes. |
| 3 | Proverbs 16:6 | By loving devotion and faithfulness iniquity is atoned for, and by the fear of the LORD one turns aside from evil. |
| 4 | Romans 3:18 | “There is no fear of God before their eyes.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נֶּחֱשָׁלִים, nechechalīmgenerated
The word נֶּחֱשָׁלִים (*nechechalīm*) comes from the root meaning to be feeble or weak. In this context, it refers to the stragglers or those who lag behind during the journey, emphasizing their vulnerability during the attack.
As a participle, it describes those who were in a state of weakness, highlighting the Amalekites' ruthless strategy to target the most defenseless members of the group.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses stragglers for נֶּחֱשָׁלִים. The KJV and ASV also use stragglers, maintaining the same meaning.
Where translations differ is in the rendering of עָיֵף. The BSB uses exhausted, while the DRA opts for spent. This indicates a slight variation in interpretation of the degree of weariness.
Sentence Structuregenerated
The finite verb קָרְךָ (*qarach*) governs the main clause, with additional phrases providing context about the journey and the attack. The structure emphasizes the sequence of events: the meeting, the attack, and the condition of the Israelites.
The Hebrew word order places emphasis on the actions of the Amalekites and the state of the Israelites, highlighting their vulnerability and the lack of fear shown by their attackers.
Septuagint Backgroundgenerated
The Septuagint translates אֲשֶׁר as πῶς (*pōs*), which indicates a focus on the manner of the encounter. This choice emphasizes the nature of the attack rather than just the event itself.
The Greek word κοπιῶντας (*kopiōntas*) for נֶּחֱשָׁלִים suggests a focus on those who are laboring or struggling, which aligns with the idea of the stragglers being in a weakened state.
In plain words — the whole versegenerated
Deuteronomy 25:18 describes how the Amalekites attacked the Israelites when they were tired and weak during their journey. This verse serves as a reminder to the Israelites to remember this act of aggression and the importance of treating others justly.
Frequently Asked Questionsgenerated
It indicates that they targeted the weakest members of the group, showing a lack of honor and compassion.
Moses emphasizes this memory to encourage the Israelites to act justly and to remain vigilant against those who would exploit the vulnerable.
It highlights the moral obligation to remember past injustices and to ensure that justice is upheld in the community.
It shows the Amalekites' disregard for divine authority and moral law, acting with impunity against the Israelites.
Reflection Questionsgenerated
- How can I be more aware of those who are vulnerable in my community?
- What actions can I take to support those who are struggling?
- In what ways can I remember and learn from past injustices?
- How does this passage challenge me to reflect on my own actions towards others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 25:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow he met thee by the way,.... Not with necessary provisions, food and drink, which would have been but a piece of kindness and humanity to travellers; but met them sword in hand, in order to stop
Read John Gill on Deuteronomy 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRemember what Amalek did unto thee by the way, when ye were come forth out of Egypt; Remember what Amalek did ... how he met thee - i:e., stealthily and in hostile encounter.
Read Robert Jamieson on Deuteronomy 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSmote the hindmost of thee; which God permitted, both for the punishment of Israel’ s sins, and to harden and prepare them for the difficulties of their expedition.
Read Matthew Poole on Deuteronomy 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 25:18 How he met thee by the way, and smote the hindmost of thee, [even] all [that were] feeble behind thee, when thou [wast] faint and weary; and he feared not God.Ver. 18. How he met thee by the way.] Not with bread and water, but with fire and sword. See Exodus 17:8. And he feared not God.] Who had so powerfully brought his Israel out of Egypt. See Job 6:14 Genesis 20:11.
Read John Trapp on Deuteronomy 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersDeuteronomy 25:17-19. AMALEK TO BE .At the end of all the precepts of humanity, the extermination of that people which is presented to us as the incarnation of inhumanity is decreed. (18) He . . . smote the hindmost . . .—These details are not given in Exodus 17. Amalek’s attack follows the appearance of the stream of water from Horeb. There was nothing more natural than that the faint and weary should stay behind at the water side. There the Amalekites appear to have found them and cruelly massacred them. (19) Thou shalt blot out the remembrance of Amalek.—This decree was entrusted to Joshua in the first instance, as the “servant of the Book” (Exodus 17:14); here it is enjoined upon the…
Read Charles John Ellicott on Deuteronomy 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Smote the hindmost of thee] See Clarke on Exodus 17:8. It is supposed that this command had its final accomplishment in the death of Haman and his ten sons, Esther iii., vii., ix., as from this time the memory and name of Amalek was blotted out from under heaven, for through every period of their history it might be truly said, They feared not God.
Read AdamClarke on Deuteronomy 25 →CambridgeThe Cambridge Bible for Schools and Colleges18. how he met thee by the way] better, fell on thee. Cp. 1 Samuel 15:2 : how he set himself against him (Israel) in the way. and smote the hindmost of thee] Lit. docked the tail of thee; elsewhere only in Joshua 10:19 (E?). all that had broken down in thy rear] The vb. is not found elsewhere. feared not God] See E, Genesis 20:11; Genesis 42:18, Exodus 1:17, all of non-Israelites; and cp. Amos’ denunciations of foreign peoples for inhumanity (Amos 1:3 to Amos 2:3). A people so devoid of natural religion as to kill the non-combatants deserved no mercy, as the next v. declares.
Read Cambridge on Deuteronomy 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17-19. Remember what Amalek did — Moses concludes this part of his discourse by reminding the people of the crafty enmity of the Amalekites. Comp. Exodus 17:8-16.
Read Daniel Denison Whedon on Deuteronomy 25 →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
how they met you on your journey when you were tired and weary, and they attacked all your stragglers; they had no fear of God.
how he met you by the way, and struck the rearmost of you, all who were feeble behind you, when you were faint and weary; and he didn’t fear God.
how they met you on your journey when you were tired and weary, and they attacked all your stragglers; they had no fear of God.
how they met you along the way and cut off all your stragglers in the rear of the march when you were exhausted and tired; they were unafraid of God.
Tyndale line
How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God.
how he met thee by the way, and smote the hindmost of thee, all that were feeble behind thee, when thou wast faint and weary; and he feared not God.
how he met thee by the way, and smote the hindmost of thee, all that were feeble behind thee, when thou wast faint and weary; and he feared not God.
How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God.
How he met thee by ye way, and smote ye hindmost of you, all that were feeble behind thee, when thou wast fainted and weary, and he feared not God.
Strictly literal
how he met thee on the way, and smote the hindmost of thee, all the feeble that lagged behind thee, when thou wast faint and weary, and he feared not God.
that he hath met thee in the way, and smiteth in all those feeble behind thee (and thou wearied and fatigued), and is not fearing God.
that he has met you in the way, and strikes among you all those feeble behind you (when you [were] weary and fatigued), and is not fearing God.
How he met thee by the way, and smote the hindmost of thee, all that were feeble behind thee, when thou was faint and weary; and he feared not God.
how he met you on the road and attacked those of you at the rear, all who were feeble in your rear, when you were faint and weary; he did not honor God.
From the Latin
How he met thee: and slew the hindmost of the army, who sat down, being weary, when thou wast spent with hunger and labour, and he feared not God.
Simplified
They came out to confront you when you were tired and weary from your journey, and they attacked all those of you who were lagging behind. They didn't have any respect for God.
How, meeting you on the way, he made an attack on you when you were tired and without strength, cutting off all the feeble ones at the end of your line; and the fear of God was not in him.
Word by word, the decisions they made
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 is supported by the Septuagint, which matches 13 of the 14 words. The Samaritan Pentateuch differs by using the word נשׁלים (*nashalim*), indicating a different nuance in describing the stragglers. The Dead Sea Scrolls show some restoration, but the core message aligns with the Masoretic Text.
אֲשֶׁ֨ר קָֽרְךָ֜ בַּדֶּ֗רֶךְ וַיְזַנֵּ֤ב בְּךָ֙ כָּל־ הַנֶּחֱשָׁלִ֣ים אַֽחַרֶ֔יךָ וְאַתָּ֖ה עָיֵ֣ף וְיָגֵ֑עַ וְלֹ֥א יָרֵ֖א אֱלֹהִֽים׃
13 of the 14 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.
אשׁר קרך בדרך ויזנב בך כל הנשׁלים אחריך ואתה עיף ויגע ולא ירא אלהים
1 word differs from the Masoretic Text: נשׁלים (hammer)
אשר קר׳ך [בדרך] [ויזנב] [ב׳ך] [כל] [הנחשלים] [אחרי׳ך] [ואתה] [עיף] [ויגע] [ולא] [ירא] [אלהים]
nothing on the leather here — 2 partly restored, 12 supplied entire by an editor.
[אשר] [קר׳ך] [בדרך] ויזנב ב׳ך כל [הנחשלים] [אחרי׳ך] ואתה עיף [ויגע] ולא [ירא] [אלהים]
6 words on the leather — 8 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 Deuteronomy 25:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word קָרָה (qarah) has two main meanings. It can refer to encountering or meeting, often by chance, as well as to the act of laying beams in construction. The entries indicate its use in various forms, such as Qal, Niphal, and Hiphil, covering both accidental meetings and intentional building actions.
[קָרָה] vb. encounter, meet, befall
Qal
encounter, meet
befall
Niph.
encounter, meet without pre-arrangement
chance to be present
Hiph.
of י׳, cause (the right thing, good fortune) to occur
of Israel, ye shall (cause cities to occur rightly for yourselves, i.e.) select cities as suitable.
base
[קָרָה] vb. denom. Pi. lay the beams of, furnish with beams
base
H7136a קָרָה encounter, meet, befall H7136b קָרָה vb. denom. Pi. lay the beams of, furnish with beams
7136 qarah kaw-raw'
a primitive root; to light upon (chiefly by accident);
causatively, to bring about; specifically, to impose timbers
(for roof or floor):--appoint, lay (make) beams, befall,
bring, come (to pass unto), floor, (hap) was, happen (unto),
meet, send good speed.
קָרָה (qa.rah) — to meet.
1) to encounter, meet, befall, happen, come to meet
1a) (Qal)
1a1) to encounter, meet
1a2) to befall
1b) (Niphal)
1b1) to encounter, meet (without pre-arrangement)
1b2) to chance to be present
1b3) to come to meet
1c) (Hiphil) to cause to meet, appoint
קָרָה (qa.rah) — to lay beams.
1) to build with beams
1a) (Piel) to lay the beams of, furnish with beams
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp2ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
זִנֵּב (zanab) is a verb meaning to cut off or smite the tail, used figuratively to describe a hostile attack in war. It is a denominative form derived from a root meaning to wag, suggesting a focus on the rear or hindmost part of something. The entries consistently emphasize its military connotation.
[זִנֵּב] vb. denom. Pi. cut off, or smite, the tail, only fig., of hostile attack in war
base
H2179 [זִנֵּב] vb. denom. Pi. cut off, or smite, the tail, only fig., of hostile attack in war
2179 zanab zaw-nab'
a primitive root meaning to wag; used only as a denominative
from 2180; to curtail, i.e. cut off the rear:--smite the
hindmost.
see HEBREW for 02180
זָנַב (za.nav) — to cut off the tail.
1) to cut off
1a) (Piel) to attack the rear, smite the tail
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word חָשַׁל (*chashal*) primarily means to shatter or to be feeble. It is described as a primitive root that conveys the idea of being unsteady or weak. The entries indicate its use in the context of being broken down or worn out, specifically noted in Deuteronomy 25:18.
H2826 [חָשַׁל] shatter . all the shattered ones, i.e. those broken down, worn out
2826 chashal khaw-shal'
a primitive root; to make (intrans. be) unsteady, i.e.
weak:--feeble.
חָשַׁל (cha.shal) — be feeble.
1) to shatter
1a) (Niphal) to be feeble
Aramaic equivalent: cha.shal (חֲשַׁל "to shatter" H2827)
Art | V-Niphal — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc/Sp2ms — SuffixHAcmpc/Sp2ms
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2ms
עָיֵף (ayeph) is an adjective meaning faint or weary. It is derived from the root word corresponding to H5888 and conveys a sense of exhaustion or languor. The entries consistently emphasize its meanings related to fatigue.
עָיֵף adj. faint, weary
base
H5889 עָיֵף faint, weary
5889 `ayeph aw-yafe'
from 5888; languid:--faint, thirsty, weary.
see HEBREW for 05888
עָיֵף (a.yeph) — faint.
faint, exhausted, weary
Adj — AdjHAamsa
יָגֵעַ (yagea) means 'weary' or 'wearisome.' It is derived from the root word for 'tired' and can describe something that is full of labor or tiresome. The entries consistently emphasize its meaning related to fatigue and effort.
יָגֵעַ adj. weary, wearisome
base
H3023 יָגֵעַ weary, wearisome
3023 yagea` yaw-gay'-ah
from 3021; tired; hence (transitive) tiresome:--full of
labour, weary.
see HEBREW for 03021
יָגֵעַ (ya.ge.a) — weary.
weary, wearisome
Conj | Adj — ConjunctionHC/Aamsa
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
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…