Deuteronomy 32:15 — Word Study
WLCוַיִּשְׁמַ֤ן יְשֻׁרוּן֙ וַיִּבְעָ֔ט שָׁמַ֖נְתָּ עָבִ֣יתָ כָּשִׂ֑יתָ וַיִּטֹּשׁ֙ אֱל֣וֹהַ עָשָׂ֔הוּ וַיְנַבֵּ֖ל צ֥וּר יְשֻׁעָתֽוֹ׃
BSABut JeshurunYᵉshurûwn [the beloved, Israel] grew fatshâman▸ [became wealthy, prosperous] and kickedbâʻaṭ▸ [rebelled, trampled] becoming fatshâman■ [sleek] bloatedʻâbâh■ [thick, covered with fatness] and gorgedkâsâh△■ [sated, completely full] He abandonednâṭash▸ [forsook, left] the Godʼĕlôwahh [Eloah, the one true God] who made himʻâsâh■ [created, formed] and scornednâbêl▸ [lightly esteemed, dishonored] the Rocktsûwr [a refuge] of his salvationyᵉshûwʻâh [deliverance, victory]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁמַ֤ן | and he grew fat | Verb, Qal, sequential imperfect third person masculine singular |
| יְשֻׁרוּן֙ | Jeshurun | Noun proper masculine |
| וַיִּבְעָ֔ט | and he kicked | Verb, Qal, sequential imperfect third person masculine singular |
| שָׁמַ֖נְתָּ | you have grown fat | Verb, Qal, perfect second person masculine singular |
| עָבִ֣יתָ | you have become bloated | Verb, Qal, perfect second person masculine singular |
| כָּשִׂ֑יתָ | you have become gorged | Verb, Qal, perfect second person masculine singular |
| וַיִּטֹּשׁ֙ | and he abandoned | Verb, Qal, sequential imperfect third person masculine singular |
| אֱל֣וֹהַ | God | Noun common, masculine singular absolute |
| עָשָׂ֔הוּ | [who] he made him | Verb qal perfect third person masculine singular, suffix |
| וַיְנַבֵּ֖ל | and he treated with contempt | Verb, Piel, sequential imperfect third person masculine singular |
| צ֥וּר | [the] rock of | Noun common, masculine singular construct |
| יְשֻׁעָתֽוֹ׃ | salvation his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
| KJV | ¶ But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. |
| ASV | But Jeshurun waxed fat, and kicked: Thou art waxed fat, thou art grown thick, thou art become sleek; Then he forsook God who made him, And lightly esteemed the Rock of his salvation. |
| YLT | And Jeshurun waxeth fat, and doth kick: Thou hast been fat — thou hast been thick, Thou hast been covered. And he leaveth God who made him, And dishonoureth the Rock of his salvation. |
| WEB | But Jeshurun grew fat, and kicked. You have grown fat. You have grown thick. You have become sleek. Then he abandoned God who made him, and rejected the Rock of his salvation. |
| BBE | But Jeshurun became fat and would not be controlled: you have become fat, you are thick and full of food: then he was untrue to the God who made him, giving no honour to the Rock of his salvation. |
Where they part company is in the verbs describing Jeshurun's actions — see How Translations Differ.
The main clause outlines Jeshurun's actions, followed by participial phrases that elaborate on the consequences of those actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְשֻׁרוּן
verbשָׁמֵן
The sentence as the grammar sees it Open the tree ›
1 of 12 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 32:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Song of Mosesgenerated
Deuteronomy 32:15 is part of a song that Moses recited to the Israelites, reflecting on their history and God's faithfulness. In this section, Moses warns Israel about the dangers of prosperity leading to complacency and rebellion against God, emphasizing the consequences of forgetting their Creator.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 33:5–26 | So the LORD became King in Jeshurun when the leaders of the people gathered, when the tribes of Israel came together. |
| 2 | Isaiah 44:2 | This is the word of the LORD, your Maker, who formed you from the womb and who will help you: “Do not be afraid, O Jacob My servant, Jeshurun, whom I have chosen. |
| 3 | 1 Samuel 2:29 | Why then do you kick at My sacrifice and offering that I have prescribed for My dwelling place? You have honored your sons more than Me by fattening yourselves with the best of all the offerings of My people Israel.’ |
| 4 | Acts 9:5 | “Who are You, Lord?” Saul asked. “I am Jesus, whom you are persecuting,” He replied. |
| 5 | Deuteronomy 31:20 | When I have brought them into the land that I swore to give their fathers, a land flowing with milk and honey, they will eat their fill and prosper. Then they will turn to other gods and worship them, and they will reject Me and break My covenant. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — יְשֻׁרוּן, ye.shu.Rungenerated
The term יְשֻׁרוּן (Yeshurun) is a poetic name for Israel, meaning 'upright one.' It symbolizes the ideal character of the nation, highlighting its relationship with God as His beloved people.
In this verse, it emphasizes the contrast between Israel's favored status and their subsequent rebellion, illustrating how prosperity can lead to spiritual decline.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of יְשֻׁרוּן as 'Jeshurun,' maintaining its symbolic meaning as a representation of Israel.
Sentence Structuregenerated
The verse is structured around a series of verbs that describe Jeshurun's actions: וַיִּשְׁמַ֤ן (and he grew fat), וַיִּבְעָ֔ט (and he kicked), and וַיִּטֹּשׁ֙ (and he abandoned). Each verb builds on the previous one, illustrating a progression from abundance to rebellion.
The Hebrew word order places emphasis on Jeshurun's actions, highlighting the consequences of his prosperity and subsequent rejection of God.
Septuagint Backgroundgenerated
The Septuagint translates יְשֻׁרוּן as ἠγαπημένος (the beloved), emphasizing the affectionate relationship between God and Israel. This choice reinforces the idea of Israel's favored status.
The Greek rendering of the verbs reflects a similar progression of thought, but the nuances may differ slightly, indicating a broader interpretation of Jeshurun's actions.
In plain words — the whole versegenerated
Deuteronomy 32:15 shows how Israel, referred to as Jeshurun, became prosperous and then turned away from God. This verse warns of the dangers that come with abundance, as it can lead to forgetting the one who provides.
Frequently Asked Questionsgenerated
Jeshurun is a poetic name for Israel, symbolizing the nation as God's beloved people.
Growing fat symbolizes prosperity and abundance, but in this context, it leads to complacency and rebellion against God.
It highlights a pattern in Israel's history where blessings lead to forgetfulness and rebellion against God, prompting warnings from their leaders.
It refers to God as a refuge and source of deliverance for Israel, emphasizing their dependence on Him for salvation.
Reflection Questionsgenerated
- In what ways have I experienced prosperity in my life, and how can I ensure I remain humble and grateful?
- How can I guard against complacency in my spiritual life when things are going well?
- What steps can I take to remind myself of God's role as my Rock and source of salvation?
- How does this verse challenge me to reflect on my relationship with God during times of abundance?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss themes of prosperity, rebellion, and the need for vigilance in faith. Their quotations are included here to illustrate these points.
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat,Early Church Fathers on Deuteronomy 32 →
One must not so much admire those saints who in the height of sorrow were so pious and lovers of wisdom as those who, even when the turbulence subsided and tranquility ensued, remained in the same goodness and earnestness.Early Church Fathers on Deuteronomy 32 →
For we have continuous need for a curb to keep us walking straight on the path, since even the Jews wandered from the path and drew down upon themselves the anger of heaven.Early Church Fathers on Deuteronomy 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut Jeshurun waxed fat, and kicked,.... This is undoubtedly a name of the people of Israel; it is to be met with only in three places more, in Deuteronomy 33:5; it is generally thought to come from a
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJoshurun, i.e. Israel, as is agreed by Christian and Jewish interpreters, whom he calls right, or upright, or righteous, (as the word signifies,) not that they were so indeed, but partly by way of instruction, to mind them what they professed, and promised, and ought to be; and partly by way of exprobration, to show them how unlike they were to the people of God, which they pretended to be, and what a shame it was to them to degenerate so much from their their name and profession. Waxed fat, and kicked, as well-fed and wanton cattle used to do; he grew insolent and rebellious against God, and against his word and Spirit. Thou art covered with fatness; which is here rightly understood and…
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.Ver. 15. But Jeshurun waxed fat, and kicked.] Jeshurun, hoc est Integellus, saith one, as Shimshon, or Samson, Solilus, a little sun, but a type of the Sun of Righteousness that hath health in his wings - that is, in his beams. Israel should have been Jeshurun - that is, righteous, or upright before the Lord, Israelites indeed; but were nothing less. If ever they had been better in the time of "their espousals, when they went after God in the wilderness, in a land that was not…
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Jeshurun is a diminutive—a term of endearment. Either “the child of the upright,” or “the beloved Israel.” The letters of the diminutive of Israel, if slightly abbreviated, would make “Jeshurun.” It is peculiar to Deuteronomy (here and in Deuteronomy 33:5; Deuteronomy 33:26) and Isaiah (Isaiah 44:2). Two of the Targums render the word by “Israel here.” The third retains the word itself. The LXX. translate it “the beloved one.” Kicked.—Only in 1 Samuel 2:29 : “Wherefore kick ye at my sacrifice and mine offering . . . to make yourselves fat?"Grown thick.—As Rehoboam said, “My little finger shall be thicker than my father’s loins.” Both these parallels illustrate the spirit of the verse.
Read Charles John Ellicott on Deuteronomy 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Jeshurun] ישרון the upright. This appellative is here put for Israel, and as it comes from ישר yashar, he was right, straight, may be intended to show that the people who once not only promised fair, but were really upright, walking in the paths of righteousness, should, in the time signified by the prophet, not only revolt from God, but actually fight against him; like a full fed horse, who not only will not bear the harness, but breaks away from his master, and endeavours to kick him as he struggles to get loose. All this is spoken prophetically, and is intended as a warning, that the evil might not take place. For were the transgression unavoidable, it must be the effect of…
Read AdamClarke on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges15–18. The Fulness and Apostasy of Israel 15Jacob ate and was full, Fat waxed Jeshurun and kicked, —Thou wast fat, thou wast plump, thou wast sleek! He forsook the God who had made him, And befooled the Rock of his succour. 16With strangers they moved Him to jealousy, With abominations provoked Him, 17They sacrificed to demons not God, Gods whom they never had known, New ones, lately come in, Your sires never trembled at them. 18Of the Rock that thee bare thou wast mindless, And forgattest the God that had travailed with thee.
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Jeshurun — This word is found elsewhere only in Deuteronomy 33:5; Deuteronomy 33:26, and Isaiah 44:2. It is considered by some a term of endearment.
Read Daniel Denison Whedon on Deuteronomy 32 →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
But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation.
But Jeshurun grew fat, and kicked. You have grown fat. You have grown thick. You have become sleek. Then he abandoned God who made him, and rejected the Rock of his salvation.
But Jeshurun grew fat and kicked—becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation.
But Jeshurun became fat and kicked, you got fat, thick, and stuffed! Then he deserted the God who made him, and treated the Rock who saved him with contempt.
Tyndale line
¶ But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.
But Jeshurun waxed fat, and kicked: Thou art waxed fat, thou art grown thick, thou art become sleek; Then he forsook God who made him, And lightly esteemed the Rock of his salvation.
But Jeshurun waxed fat, and kicked: Thou art waxen fat, thou art grown thick, thou art become sleek: Then he forsook God which made him, And lightly esteemed the Rock of his salvation.
But Jeshurun waxed fat, and kicked: thou hast waxed fat, thou art grown thick, thou art covered with fatness ; then he forsook God who made him, and lightly esteemed the Rock of his salvation.
But he that should haue bene vpright, when he waxed fat, spurned with his heele: thou art fat, thou art grosse, thou art laden with fatnes: therefore he forsooke God that made him, and regarded not the strong God of his saluation.
Strictly literal
Then Jeshurun grew fat, and kicked — Thou art waxen fat, Thou art grown thick, And thou art covered with fatness; — He gave up God who made him, And lightly esteemed the Rock of his salvation.
And Jeshurun waxeth fat, and doth kick: Thou hast been fat — thou hast been thick, Thou hast been covered. And he leaveth God who made him, And dishonoureth the Rock of his salvation.
And Yeshurun waxes fat, and kicks: You have been fat, you have been thick, || You have been covered. And he leaves God who made him, || And dishonors the Rock of his salvation.
Thus did Yeshurun grow fat, and he kicked; [thou art grown fat, thick, fleshy;] and then he forsook the God who made him, and lightly esteemed the Rock of his salvation.
But Jeshurun grew fat and kicked— you grew fat, you were too fat, and you had eaten your fill— he abandoned the God who made him, and he rejected the Rock of his salvation.
From the Latin
The beloved grew fat, and kicked: he grew fat, and thick and gross, he forsook God who made him, and departed from God his saviour.
Simplified
But Israel, you grew fat and rebelled—fat, overweight, and bloated with food. You abandoned the God who made you and despised the Rock of your salvation.
But Jeshurun became fat and would not be controlled: you have become fat, you are thick and full of food: then he was untrue to the God who made him, giving no honour to the Rock of his salvation.
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 aligns closely with the Septuagint in most respects, though the Samaritan Pentateuch presents some variations, including different verbs and terms that suggest a slightly altered understanding of the actions described.
וַיִּשְׁמַ֤ן יְשֻׁרוּן֙ וַיִּבְעָ֔ט שָׁמַ֖נְתָּ עָבִ֣יתָ כָּשִׂ֑יתָ וַיִּטֹּשׁ֙ אֱל֣וֹהַ עָשָׂ֔הוּ וַיְנַבֵּ֖ל צ֥וּר יְשֻׁעָתֽוֹ׃
10 of the 12 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.
יאכל יעקב וישׂבע ישׁמן ישׁרון ויבעט שׁמנת עבית כשׂית ויטשׁ אלה עשׂהו וינבלו צור ישׁועתו
6 words differ from the Masoretic Text: יאכל (eat), יעקב (Jacob), ישׂבע (be sated), אלה (god), ינבלו (wither), ישׁועתו (salvation)
יאכל יעקוב וישבע [ויבעט] [וישמן] ישורון שמנתה [עביתה] כשיתה ויטוש [אלה] [עש׳הו] [וינבלו] צור י [שועת׳ו]
5 words on the leather — 4 partly restored, 7 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 32:15
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.
שָׁמֵן (shaman) is a Hebrew verb meaning to grow fat or to become oily. It can refer to both the state of being fat and the act of making something fat, with distinctions in usage between the Qal and Hiphil forms. The entries indicate a focus on physical fatness and abundance.
[שָׁמֵן] vb. grow fat
Qal fat beast
Hiph. were sated and shewed fatness
base
H8080 [שָׁמֵן] grow fat
8080 shaman shaw-man'
a primitive root; to shine, i.e. (by analogy) be
(causatively, make) oily or gross:--become (make, wax) fat.
שָׁמֵן (sha.man) — to grow fat.
1) to be or become fat, grow fat
1a) (Qal) fat (subst)
1b) (Hiphil) to make fat, show fatness
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.
יְשֻׁרוּן (Yeshurun) means 'upright one' and serves as a poetic name for Israel, highlighting its ideal character. It is derived from a root meaning 'upright.' This term appears in the context of Israel's identity and moral standing, emphasizing its symbolic significance.
יְשֻׁרוּן n.pr.m. (upright one); poetic name of Israel, designating it under its ideal character
base
H3484 יְשֻׁרוּן (upright one); poetic name of Israel, designating it under its ideal character
3484 Yshuruwn yesh-oo-roon'
from 3474; upright; Jeshurun, a symbol. name for
Israel:--Jeshurun.
see HEBREW for 03474
יְשֻׁרוּן (ye.shu.run) — Jeshurun.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jeshurun = "upright one"
a symbolic name for Israel describing her ideal character
N-proper — Noun proper masculineHNpm
je-shu'-run, jesh'-u-run (yeshurun, "upright one," De 32:15; 33:5,26; Isa 44:2): Septuagint translates it "the beloved one" egapemenos, the perfect participle passive of agapao), and in Isa 44:2 adds "Israel"; Vulgate (Jerome's Latin Bible, 390-405 A.D.) has dilectus in De 32:15, elsewhere rectissimus; Aquila, Symmachus, Theodotion have "upright." For the form, Duhm compares zebhulun, Zebulun.
(1) The name used to be explained as a diminutive form, a pet name, and some, e.g. Cornill, Schultz (Old Testament Theology, English translation, II, 29, note 12) still explain it so, "the righteous little people." But there is no evidence that the ending -un had a diminutive force.
Jeshurun
A poetical name for the people of Israel, used in token of affection, meaning, “the dear upright people” (Deut. 32:15; 33:5, 26; Isa. 44:2).
(supremely happy), and once by mistake in Authorized Version JESURUN, (Isaiah 44:2) a symbolical name for Israel in (32:15; 33:5,26; Isaiah 44:2) It is most probably derived from a root signifying "to be blessed." With the intensive termination Jeshurun would then denote Israel as supremely happy or prosperous, and to this signification the context in (32:15) points.
בָּעַט (ba`at) is a Hebrew verb meaning 'to kick.' It is a primitive root that can also imply a figurative sense of despising or trampling down. The entries consistently focus on the physical action of kicking, with one noting a figurative use related to desire.
[בָּעַט] vb. kick
base
H1163 [בָּעַט] kick
1163 ba`at baw-at'
a primitive root; to trample down, i.e. (figuratively)
despise:--kick.
בָּעַט (ba.at) — to kick.
1) to kick, kick at
1a) (Qal)
1a1) to kick
1a2) to kick at
1a3) to desire (fig.)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁמֵן (shaman) is a Hebrew verb meaning to grow fat or to become oily. It can refer to both the state of being fat and the act of making something fat, with distinctions in usage between the Qal and Hiphil forms. The entries indicate a focus on physical fatness and abundance.
[שָׁמֵן] vb. grow fat
Qal fat beast
Hiph. were sated and shewed fatness
base
H8080 [שָׁמֵן] grow fat
8080 shaman shaw-man'
a primitive root; to shine, i.e. (by analogy) be
(causatively, make) oily or gross:--become (make, wax) fat.
שָׁמֵן (sha.man) — to grow fat.
1) to be or become fat, grow fat
1a) (Qal) fat (subst)
1b) (Hiphil) to make fat, show fatness
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.
עָבָה (abah) is a primitive root meaning to be thick, fat, or gross. The entries indicate that it primarily conveys the idea of density or thickness, particularly in a physical sense. There are no significant disagreements among the lexicons regarding its meaning.
עָבָה vb. be thick, fat, gross
base
H5666 עָבָה be thick, fat, gross
5666 `abah aw-baw'
a primitive root; to be dense:--be (grow) thick(-er).
עָבָה (a.vah) — to thicken.
1) to be thick, be fat, be gross
1a) (Qal) to be fat, be thick, be gross
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
כָּשָׂה (kasah) is a Hebrew verb meaning to be sated or gorged with food. It is a primitive root that conveys the idea of becoming fat or covered with flesh. The only occurrence in the Old Testament is in Deuteronomy 32:15.
[כָּשָׂה] vb. be sated, gorged with food;—only Qal De 32:15
ref
H3780 [כָּשָׂה] be sated, gorged with food
3780 kasah kaw-saw'
a primitive root; to grow fat (i.e. be covered with
flesh):--be covered. Compare 3680.
see HEBREW for 03680
כָּשָׂה (ka.sah) — be sated.
(Qal) to become sated, be gorged with food
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3ms
נָבַל (nabal) has two main meanings: to be senseless or foolish, and to wither or fade. It can describe both a moral failing and a physical decline, such as a plant wilting. The word's usage in the Old Testament reflects these themes, though the lexicons do not present significant disagreement on its meanings.
נָבַל vb. be senseless, foolish
Qal if thou hast been foolish in lifting up thyself
Pi. regard or treat as a נָבָל (q.v.), i.e. with contumely
base
נָבֵל vb. sink or drop down, languish, wither and fall, fade
Qal
sink or drop down
usu. fall like a leaf, or flower wither and fall, fade
base
H5034a נָבֵל be senseless, foolish H5034b נָבֵל sink or dropdown, languish, wither and fall, fade
5034 nabel naw-bale'
a primitive root; to wilt; generally, to fall away, fail,
faint; figuratively, to be foolish or (morally) wicked;
causatively, to despise, disgrace:--disgrace, dishounour,
lightly esteem, fade (away, - ing), fall (down, -ling, off),
do foolishly, come to nought, X surely, make vile, wither.
נָבַל (na.val) — be senseless.
1) to be senseless, be foolish
1a) (Qal) to be foolish
1b) (Piel)
1b1) to regard or treat as foolish
1b2) to treat with contempt
נָבֵל (na.vel) — to wither.
1) to sink or drop down, languish, wither and fall, fade
1a) (Qal)
1a1) to sink or drop down
1a2) to fall, wither and fall, fade
1a3) to droop
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms