Deuteronomy 32:23 — Word Study
WLCאַסְפֶּ֥ה עָלֵ֖ימוֹ רָע֑וֹת חִצַּ֖י אֲכַלֶּה־ בָּֽם׃
BSAI will heapçâphâh▸ [gather, pile up] disastersraʻ [evils, mischiefs, troubles] upon themʻal I will spendkâlâh▸ [use up, consume] My arrowschêts [sharp objects of war]
| Greek | English | Parsing |
|---|---|---|
| אַסְפֶּ֥ה | I will catch up | Verb, Hiphil, imperfect first person common singular |
| עָלֵ֖ימוֹ | on them | Preposition, suffix |
| רָע֑וֹת | calamities | Noun common, feminine plural absolute |
| חִצַּ֖י | arrows my | Noun common masculine plural construct, suffix |
| אֲכַלֶּה־ | I will use up | Verb, Piel, imperfect first person common singular |
| בָּֽם׃ | on them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will heap disasters upon them; I will spend My arrows against them. |
| KJV | I will heap mischiefs upon them; I will spend mine arrows upon them. |
| ASV | I will heap evils upon them; I will spend mine arrows upon them: |
| YLT | I gather upon them evils, Mine arrows I consume upon them. |
| WEB | “I will heap evils on them. I will spend my arrows on them. |
| BBE | I will send a rain of troubles on them, my arrows will be showered on them. |
The translations agree on the essential meaning of the verse, maintaining the core message of divine judgment.
The sentence consists of a main clause followed by a subordinate verb phrase, illustrating God's intention and action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָפָה
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 — Deuteronomy 32:23
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 32:23 is part of a larger poetic section where Moses recounts the faithfulness of God contrasted with the unfaithfulness of Israel. Here, God warns of the disasters that will come upon His people due to their rebellion, emphasizing the seriousness of their actions and the consequences that follow.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:15 | If, however, you do not obey the LORD your God by carefully following all His commandments and statutes I am giving you today, all these curses will come upon you and overtake you: |
| 2 | Leviticus 26:18–24 | And if after all this you will not obey Me, I will proceed to punish you sevenfold for your sins. |
| 3 | Isaiah 24:17–18 | Terror and pit and snare await you, O dweller of the earth. |
| 4 | Isaiah 26:15 | You have enlarged the nation, O LORD; You have enlarged the nation. You have gained glory for Yourself; You have extended all the borders of the land. |
| 5 | Jeremiah 15:2–3 | If they ask you, ‘Where shall we go?’ you are to tell them that this is what the LORD says: ‘Those destined for death, to death; those destined for the sword, to the sword; those destined for famine, to famine; and those destined for captivity, to captivity.’ |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אָסְפֶּ֥ה, 'as.Pehgenerated
The verb אָסְפֶּ֥ה ('as.Peh) is a Hiphil imperfect form meaning 'I will gather' or 'I will snatch away.' It conveys the idea of sweeping away or consuming something, indicating a forceful action of bringing about destruction or calamity.
This word reflects God's active role in executing judgment, suggesting that the disasters are not merely random but a direct result of His will. The Hiphil stem indicates causation, meaning God is the one causing these calamities to occur.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'I will heap disasters upon them; I will spend My arrows against them.' The KJV and ASV agree with this wording, maintaining the same sense of divine judgment.
Sentence Structuregenerated
The main verb אָסְפֶּ֥ה ('as.Peh) governs the sentence, indicating God's action of bringing calamities. This is followed by a noun phrase רָע֑וֹת (ra.'ot), which specifies the nature of these calamities, and another verb אֲכַלֶּה־ ('a.kha.leh-) that describes the action of using up arrows against them.
The structure reflects a clear cause-and-effect relationship: God will gather disasters and use His arrows, emphasizing the severity of His judgment.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb אָסְפֶּ֥ה is translated as συνάχω (synachō), which means 'to gather together' or 'to bring together.' This choice broadens the understanding of the action, suggesting a comprehensive gathering of calamities.
The translation indicates an interpretation that emphasizes the collective nature of the disasters, aligning with the overall theme of divine judgment in the text.
In plain words — the whole versegenerated
Deuteronomy 32:23 shows God declaring that He will bring disasters and use His arrows against the people. This verse is part of a song where Moses warns Israel about the consequences of their actions, emphasizing that these judgments are a result of their rebellion.
Frequently Asked Questionsgenerated
It signifies that God will bring severe consequences and calamities as a result of their disobedience, reflecting His judgment.
The arrows symbolize God's judgment and the means by which He will execute His wrath against the unfaithful.
Arrows convey precision and intent, highlighting the targeted nature of God's judgment against those who have turned away from Him.
It underscores the theme of divine justice and the consequences of Israel's unfaithfulness, serving as a warning of the repercussions that follow disobedience.
Reflection Questionsgenerated
- In what ways can I recognize the consequences of my actions in my own life?
- How can I ensure that I am living in a way that aligns with God's will?
- What does it mean to me that God is described as using arrows in His judgment?
- How can I apply the lessons from this verse to encourage others to remain faithful?
The early church on this verse — how the Fathers read it
Clement of Alexandria comments on the nature of God's threats, suggesting they are appeals to humanity rather than mere expressions of anger.
The Divinity is not angry, as some suppose, but when he makes so many threats he is only making an appeal and showing humankind the things that are to be accomplished.Early Church Fathers on Deuteronomy 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will heap mischief upon them,.... One calamity upon another, which are after particularly mentioned: I will spewed mine arrows upon them; God is here represented as an enemy to the Jews, as having
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will heap mischiefs upon them; I will spend mine arrows upon them. I will spend mine arrows upon them. War, famine, pestilence (Psalms 77:17) are called in Scripture the arrows of the Almighty.
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Even empty my quiver, and send upon them all my plagues, which, like arrows shot by a skilful and strong hand, shall speedily reach, and certainly hit, and mortally wound them. Compare .
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:23 I will heap mischiefs upon them; I will spend mine arrows upon them.Ver. 23. I will spend mine arrows.] Which yet cannot be all spent up, as he feared of his Jupiter, Si quoties peccent heroines, &c.
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Mischiefs.—Literally, ills. Comp. Ezekiel 5:16 : “I will send upon them the evil arrows of famine . . . I will increase the famine upon them.”
Read Charles John Ellicott on Deuteronomy 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. I will spend mine arrows upon them.] The judgments of God in general are termed the arrows of God, Job 6:4; Psalms 38:2-3; Psalms 91:5; see also Ezekiel 5:16; Jeremiah 50:14; 2 Samuel 22:14-15. In this and the following verses, to the 28th inclusive (Deuteronomy 32:23-28), God threatens this people with every species of calamity that could possibly fall upon man. How strange it is that, having this law continually in their hands, they should not discern those threatened judgments, and cleave to the Lord that they might be averted! It was customary among the heathens to represent any judgment from their gods under the notion of arrows, especially a pestilence; and one of their…
Read AdamClarke on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges23. heap] According as we point the consonants of this vb., it may mean add, or gather, or sweep up; evils, Deuteronomy 31:17. 24, 25 define the arrows of Deu 32:23—famine, fever, plague, wild beasts and poisonous, and war. 24 a. The rhythm is irregular whether for a line or couplet, and the text uncertain, the first and last words are only found here and their sense is conjectural. From Sam. it is possible to read the first word mizzĕ ?h, on this side, and to reconstruct the whole as a regular couplet yielding the kind of antithesis beloved by the writer (Deuteronomy 32:21; Deuteronomy 32:25) and free of the ἄπαξλεγόμεναmizzeh rα‘ab yilhamOn this side famine devours,mizzeh rĕ ?shĕ ?ph We…
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. I will heap mischiefs upon them — Here follows a dread array of disasters and judgments that will come upon the rebellious nation. Hunger, pestilence, plague, wild beasts, poisonous serpents, and war are to afflict them.
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
I will heap disasters upon them; I will spend My arrows against them.
“I will heap evils on them. I will spend my arrows on them.
I will heap disasters upon them; I will spend My arrows against them.
I will increase their disasters, I will use up my arrows on them.
Tyndale line
I will heap mischiefs upon them; I will spend mine arrows upon them.
I will heap evils upon them; I will spend mine arrows upon them:
I will heap mischiefs upon them; I will spend mine arrows upon them:
I will heap mischiefs upon them; I will spend my arrows upon them.
I will spend plagues vpon them: I will bestowe mine arrowes vpon them.
Strictly literal
I will heap mischiefs upon them; Mine arrows will I spend against them.
I gather upon them evils, Mine arrows I consume upon them.
I heap calamities on them, || I consume My arrows on them.
I will heap upon them miseries; all my arrows will I spend upon them.
I will heap disasters on them; I will shoot all my arrows at them;
From the Latin
I will heap evils upon them, and will spend my arrows among them.
Simplified
I will pile disasters on them; I will use up my arrows shooting at them.
I will send a rain of troubles on them, my arrows will be showered on them.
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 reads אָסְפֶּ֥ה עָלֵ֖ימוֹ רָע֑וֹת חִצַּ֖י אֲכַלֶּה־ בָּֽם׃, while the Septuagint matches it closely in meaning. The Samaritan Pentateuch differs slightly, using עליהם (upon them) instead of עָלֵ֖ימוֹ (on them), and adds a conjunction. The Dead Sea Scrolls reflect similar variations, with some words supplied by editors.
אַסְפֶּ֥ה עָלֵ֖ימוֹ רָע֑וֹת חִצַּ֖י אֲכַלֶּה־ בָּֽם׃
6 of the 6 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.
אספה עליהם רעות וחצי אכלה בם
2 words differ from the Masoretic Text: עליהם (upon), ו (and)
[אספה] [עלי׳מו] [רעות] [חצ׳י] [אכלה] [ב׳ם]
nothing on the leather here — 6 supplied entire by an editor.
[אספה] [עלי׳מו] [רעות] חצ׳י [אכלה] [ב׳ם]
1 word on the leather — 5 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 32:23
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.
סָפָה (safah) is a Hebrew verb that conveys the idea of sweeping or snatching away. It can refer to both the act of gathering or increasing something and the act of scattering or destroying it. The entries describe various forms of the verb, including its uses in different grammatical aspects, such as Qal, Niphal, and Hiphil, indicating actions like being snatched away or caught up.
[סָפָה] vb. sweep or snatch away, catch up
Qal
intrans. be snatched away
trans. sweep away
Niph.
be swept away, destroyed
be caught up, captured
Hiph. I will catch up against them calamities
base
H5595 סָפָה sweep or snatch away, catch up
5595 caphah saw-faw'
a primitive root; properly, to scrape (literally, to shave;
but usually figuratively) together (i.e. to accumulate or
increase) or away (i.e. to scatter, remove, or ruin;
intransitively, to perish):--add, augment, consume, destroy,
heap, join, perish, put.
סָפָה (sa.phah) — to snatch.
1) to sweep or snatch away, catch up, destroy, consume
1a) (Qal)
1a1) to be snatched away
1a2) to sweep or snatch away
1b) (Niphal)
1b1) to be swept away, be destroyed
1b2) to be caught up, be captured
1c) (Hiphil) to catch up, gather
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
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
Prep | Suff — Preposition · suffixHRd/Sp3mp
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fp — Noun common · feminine plural absoluteHNcfpa
חֵץ (chets) means 'arrow,' primarily found in poetic and prophetic contexts. It is derived from a root meaning 'to pierce' and can imply a wound or refer to a thunderbolt in a figurative sense. The word also encompasses related terms like 'dart' and 'shaft,' indicating its use in various forms of weaponry.
חֵץ n.m. arrow, mostly poet. and proph.
base
H2671 חֵץ arrow, mostly poet. and proph.
2671 chets khayts
from 2686; properly, a piercer, i.e. an arrow; by
implication, a wound; figuratively, (of God) thunder-bolt; (by
interchange for 6086) the shaft of a spear:--+ archer, arrow,
dart, shaft, staff, wound.
see HEBREW for 02686
see HEBREW for 06086
חֵץ (chets) — arrow.
arrow
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp