Deuteronomy 32:24 — Word Study
WLCמְזֵ֥י רָעָ֛ב וּלְחֻ֥מֵי רֶ֖שֶׁף וְקֶ֣טֶב מְרִירִ֑י וְשֶׁן־ בְּהֵמוֹת֙ אֲשַׁלַּח־ בָּ֔ם עִם־ חֲמַ֖ת זֹחֲלֵ֥י עָפָֽר׃
BSAThey will be wastedmâzeh△ [exhausted, consumed] from hungerrâʻâb [famine, lack of spiritual nourishment] and ravagedlâcham [devoured, destroyed] by pestilenceresheph [burning heat, disease] and bittermᵉrîyrîy△ [poisonous, harmful] plagueqeṭeb [destruction, ruin] I will sendshâlach▸ [dispatch, release] the fangsshên [teeth] of wild beastsbᵉhêmâh [animals, large quadruped mammals] withʻim the venomchêmâh [poison, intense anger] of vipers that slitherzâchal [serpents, snakes, crawl, glide] in the dustʻâphâr [dry earth, clay]
| Greek | English | Parsing |
|---|---|---|
| מְזֵ֥י | [people] weakened of | Adj |
| רָעָ֛ב | famine | Noun common, masculine singular absolute |
| וּלְחֻ֥מֵי | and [people] consumed of | Conjunction, verb qal participle (passive) masculine plural common |
| רֶ֖שֶׁף | plague | Noun common, masculine singular absolute |
| וְקֶ֣טֶב | and destruction | Conjunction, noun common masculine singular absolute |
| מְרִירִ֑י | bitter | Adj |
| וְשֶׁן־ | and tooth of | Conjunction, noun common feminine singular construct |
| בְּהֵמוֹת֙ | animals | Noun common, feminine plural absolute |
| אֲשַׁלַּח־ | I will send | Verb, Piel, imperfect first person common singular |
| בָּ֔ם | on them | Preposition, suffix |
| עִם־ | with | Preposition |
| חֲמַ֖ת | [the] venom of | Noun common, feminine singular construct |
| זֹחֲלֵ֥י | [things which] crawl of | Verb, Qal, participle (active) masculine plural common |
| עָפָֽר׃ | [the] dust | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They will be wasted from hunger and ravaged by pestilence and bitter plague; I will send the fangs of wild beasts against them, with the venom of vipers that slither in the dust. |
| KJV | They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. |
| ASV | They shall be wasted with hunger, and devoured with burning heat And bitter destruction; And the teeth of beasts will I send upon them, With the poison of crawling things of the dust. |
| YLT | Exhausted by famine, And consumed by heat, and bitter destruction. And the teeth of beasts I send upon them, With poison of fearful things of the dust. |
| WEB | They shall be wasted with hunger, and devoured with burning heat and bitter destruction. I will send the teeth of animals on them, with the venom of vipers that glide in the dust. |
| BBE | They will be wasted from need of food, and overcome by burning heat and bitter destruction; and the teeth of beasts I will send on them, with the poison of the worms of the dust. |
Where they part company is מְזֵ֥י — see How Translations Differ.
The verse has one main clause detailing the suffering of the people, with additional phrases explaining the sources of their suffering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
The sentence as the grammar sees it Open the tree ›
2 of 14 occur nowhere else in the Old Testament — words 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 32:24
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 32:24 is part of a song that Moses recited to the Israelites, emphasizing the consequences of turning away from God. The verses preceding and following this one outline the severe judgments that will come upon the people, including famine, disease, and attacks from wild beasts. This reflects the broader theme of the covenant between God and Israel, where disobedience leads to dire consequences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:53 | Then you will eat the fruit of your womb, the flesh of the sons and daughters whom the LORD your God has given you, in the siege and distress that your enemy will inflict on you. |
| 2 | Jeremiah 14:18 | If I go out to the country, I see those slain by the sword; if I enter the city, I see those ravaged by famine! For both prophet and priest travel to a land they do not know.’” |
| 3 | Lamentations 4:4–9 | The nursing infant’s tongue clings in thirst to the roof of his mouth. Little children beg for bread, but no one gives them any. |
| 4 | Lamentations 5:10 | Our skin is as hot as an oven with fever from our hunger. |
| 5 | Psalm 18:12–14 | From the brightness of His presence His clouds advanced— hailstones and coals of fire. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מְזֵ֥י, me.Zeigenerated
The word מְזֵ֥י (mezei) is an adjective that describes a state of being exhausted or consumed. It suggests a complete emptiness, as if something has been entirely used up or depleted. This word highlights the severity of the hunger that will afflict the people as a result of their actions.
In this context, it underscores the physical and spiritual devastation that will occur, indicating that the people will not only suffer from a lack of food but also from a deeper spiritual emptiness. The parsing as an adjective indicates its descriptive role in the sentence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has wasted, which conveys a sense of complete consumption, aligning with the meaning of מְזֵ֥י.
Where translations differ, they do so primarily in rendering מְזֵ֥י. The KJV and ASV use consumed, while the LSV and YLT opt for exhausted, both capturing the essence of depletion but with slightly different nuances.
Sentence Structuregenerated
The finite verb אֲשַׁלַּח (ashalach), meaning 'I will send', governs the entire verse. It is followed by multiple noun phrases that describe what will be sent and the conditions the people will face.
The structure emphasizes the consequences of disobedience through a series of phrases that detail the suffering and destruction, illustrating a cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates מְזֵ֥י as τηκόμενοι, which conveys a sense of being wasted or consumed, aligning closely with the Hebrew meaning. This choice reflects the translators' understanding of the severity of the conditions described.
The use of τηκόμενοι suggests a focus on the process of being depleted, which reinforces the imagery of hunger and lack.
In plain words — the whole versegenerated
Deuteronomy 32:24 warns that the people will suffer from hunger and diseases, and will face attacks from wild animals. This verse illustrates the severe consequences of turning away from God, emphasizing that their disobedience leads to total devastation.
Frequently Asked Questionsgenerated
It refers to a state of extreme deprivation where the people will suffer from a complete lack of food, leading to exhaustion and emptiness.
This verse illustrates the consequences of disobedience to the covenant, where turning away from God results in severe judgments like famine and disease.
The wild beasts symbolize the dangers and destruction that will come upon the people as a result of their actions, representing both physical threats and divine judgment.
The venom represents intense anger and judgment, suggesting that the consequences of disobedience are not only physical but also spiritual, leading to a deeper sense of suffering.
Reflection Questionsgenerated
- What are the consequences of turning away from God in my own life?
- How can I ensure that I am spiritually nourished and not left in a state of emptiness?
- In what ways can I recognize the dangers that come from ignoring God's guidance?
- How can I respond to God's warnings in my life to avoid similar consequences?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[They shall be] burnt with hunger,.... This is the arrow of famine, Ezekiel 5:16; the force of which is such that it makes the skin black as if burnt, Lamentations 5:10; Onkelos paraphrases it,
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. Serpents of the dust , [ zochªleey (H2119)].
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith hunger; with famine, which burneth and parcheth the inward parts, and makes the face black as a coal, . With burning heat; from fevers or carbuncles or other inflaming distempers. Serpents of the dust, who feed upon the dust, , and lurk in it, that they may surprise unwary passengers, .
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:24 [They shall be] burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust.Ver. 24. Burnt with hunger.] Which makes men’ s visages blacker than a coal. With burning heat,] i.e., With the burning carbuncle, or plague sore. See Habakkuk 3:5.
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24, 25)“Consumed[8] with hunger, and devoured with pestilence, and bitter destruction— [8] Or, possibly, “Regaled with hunger, and fed with bread of pestilence and bitter destruction,” &c. I will also send the tooth of the beasts upon them, with the poison of crawling things of the dust. Outside the sword bereaveth, and in the chambers terror: Both young man and maiden, the suckling with the man of grey hairs.” God’s four sore judgments are all depicted here—“the sword, and the famine, and the noisome beast, and the pestilence.” With Deuteronomy 32:25 comp. Jeremiah 14:18, “If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them…
Read Charles John Ellicott on Deuteronomy 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. They shall be burnt with hunger] Their land shall be cursed, and famine shall prevail. This is one of the arrows. Burning heat] No showers to cool the atmosphere; or rather boils, blains, and pestilential fevers; this was a second. Bitter destruction] The plague; this was a third. Teeth of beasts - with the poison of serpents] The beast of the field should multiply upon and destroy them; this was a fourth: and poisonous serpents, infesting all their steps, and whose mortal bite should produce the utmost anguish, were to be a fifth arrow. Added to all these, the sword of their enemies - terror among themselves, Deuteronomy 32:25, and captivity were to complete their ruin, and thus…
Read AdamClarke on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges19–25. God’s Vengeance 19But the Lord saw and He spurned, From grief with His sons and His daughters. 20‘Let me hide my countenance from them, I will see what their end shall be. For an upsetting race are they, Sons without steadfastness in them. 21They moved me to jealousy with a nó-god, With their vanities vexed me And I make them jealous with a no-people, With an infidel nation will vex them.
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. They shall be burnt with hunger, and devoured with burning heat — Consumed with fever and dire pestilence — with the poison of the crawlers of the dust.
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
They will be wasted from hunger and ravaged by pestilence and bitter plague; I will send the fangs of wild beasts against them, with the venom of vipers that slither in the dust.
They shall be wasted with hunger, and devoured with burning heat and bitter destruction. I will send the teeth of animals on them, with the venom of vipers that glide in the dust.
They will be wasted from hunger and ravaged by pestilence and bitter plague; I will send the fangs of wild beasts against them, with the venom of vipers that slither in the dust.
They will be starved by famine, eaten by plague, and bitterly stung; I will send the teeth of wild animals against them, along with the poison of creatures that crawl in the dust.
Tyndale line
They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust.
They shall be wasted with hunger, and devoured with burning heat And bitter destruction; And the teeth of beasts will I send upon them, With the poison of crawling things of the dust.
They shall be wasted with hunger, and devoured with burning heat And bitter destruction; And the teeth of beasts will I send upon them, With the poison of crawling things of the dust.
They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust.
They shalbe burnt with hunger, and consumed with heate, and with bitter destruction: I will also sende the teeth of beastes vpon them, with the venime of serpents creeping in the dust.
Strictly literal
They shall be consumed with hunger, and devoured with burning heat, And with poisonous pestilence; And the teeth of beasts will I send against them, With the poison of what crawleth in the dust.
Exhausted by famine, And consumed by heat, and bitter destruction. And the teeth of beasts I send upon them, With poison of fearful things of the dust.
Exhausted by famine, || And consumed by heat and bitter destruction—I also send the teeth of beasts on them, || With poison of fearful things of the dust.
They shall be wasted with hunger, and devoured with burning heat, and with bitter deadly disease; also the tooth of beasts will I let loose against them, with the poison of serpents that crawl in the dust.
They will be wasted by hunger and devoured by burning heat and bitter destruction; I will send on them the teeth of wild animals, with the poison of things that crawl in the dust.
From the Latin
They shall be consumed with famine, and birds shall devour them with a most bitter bite: I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground, and of serpents.
Simplified
They will waste away from hunger, destroyed by disease and poisonous plague. I will send wild animals to bite them with their teeth, the fangs of snakes that slide along the ground.
They will be wasted from need of food, and overcome by burning heat and bitter destruction; and the teeth of beasts I will send on them, with the poison of the worms of the dust.
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 and the Septuagint agree closely, with 14 of the 14 Hebrew words matched. However, the Samaritan Pentateuch presents four differing words, indicating variations in the text. The Dead Sea Scrolls fragment contains 12 words from the verse, with some parts restored by an editor.
מְזֵ֥י רָעָ֛ב וּלְחֻ֥מֵי רֶ֖שֶׁף וְקֶ֣טֶב מְרִירִ֑י וְשֶׁן־ בְּהֵמוֹת֙ אֲשַׁלַּח־ בָּ֔ם עִם־ חֲמַ֖ת זֹחֲלֵ֥י עָפָֽר׃
14 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.
מזה רעב לחמו רשׁף קטף מררים ושׁן בהמות אשׁלח בם עם חמת זחלי עפר
4 words differ from the Masoretic Text: מזה (hungry), לחמו (bread), קטף (sting), מררים (bitter)
[מזי] [רעב] [ולחמי] רשף [ושן] [בהמות] [אשלח] [ב׳ם] עם חמת [זחלי] [עפר]
12 words of the verse are on this fragment — 2 partly restored, 9 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 32:24
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.
מָזֶה (mazeh) refers to something that is sucked out, empty, or exhausted. It is derived from an unused root meaning to suck out. The entries consistently emphasize its meanings related to emptiness and exhaustion.
[מָזֶה] adj. sucked out, empty
base
H4198 [מָזֶה] sucked out, empty
4198 mazeh maw-zeh'
from an unused root meaning to suck out; exhausted:--burnt.
מָזֶה (ma.zeh) — empty.
sucked out, empty, exhausted
Adj — AdjHAampc
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…
רָעָב (ra`ab) refers to famine and hunger, indicating a lack of food that can affect individuals or entire nations. It is derived from the root meaning to be hungry, and it encompasses both literal and figurative uses, such as famine caused by divine judgment. The entries consistently emphasize its association with severe food scarcity.
רָעָב 101 n.m. famine, hunger
base
H7458 רָעָב famine, hunger
7458 ra`ab raw-awb'
from 7456; hunger (more or less extensive):--dearth,
famine, + famished, hunger.
see HEBREW for 07456
רָעָב (ra.av) — famine.
1) famine, hunger
1a) famine (in land, nation)
1a1) of Jehovah's word (fig)
1b) hunger (of individuals)
N-ms — Noun common · masculine singular absoluteHNcmsa
fam'-in (ra`abh; limos):
1. Natural Causes
2. Famines Mentioned
3. Divine Relations
4. Figurative Uses
The common Old Testament word for "famine" is ra`abh; re`abhon also occurs (Ge 42:19,33; Ps 37:19), and kaphan (Job 5:22; 30:3), all meaning "hunger" and "famine"; in the New Testament the word is limos, meaning primarily "failure," "want of food."
Famine
The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Gen. 26:1). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Gen. 26:1, 17). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Gen. 41-45).
Famines were sent as an effect of God’s anger against a guilty people (2 Kings 8:1, 2; Amos 8:11; Deut. 28:22-42; 2 Sam. 21:1; 2 Kings 6:25-28; 25:3;
In the whole of Syria and Arabia, the fruits of the earth must ever be dependent on rain; the watersheds having few large springs, and the small rivers not being sufficient for the irrigation of even the level lands. If therefore the heavy rains of November and December fail, the sustenance of the people is cut off in the parching drought of harvest-time, when the country is almost devoid of moisture. Egypt, again, owes all its fertility to its mighty river, whose annual rise inundates nearly the whole land. The causes of dearth and famine in Egypt are defective inundation, preceded, accompanied and followed by prevalent easterly and southerly winds. Famine is likewise a natural result in the East when caterpillars, locusts or other insects destroy the products of the earth. The first famine recorded in the Bible is that of Abraham after he had pitched his tent on the east of Bethel…
Scripture records several famines in Palestine, and the neighboring countries, Ge 12:10 26:1 Ru 1:1 2Ki 6:25 Ac 11:27. The most remarkable one was that of seven years in Egypt, while Joseph was governor, Ge 41:1-57. It was distinguished for its duration, extent, and severity; particularly as Egypt is one of the countries least subject to such a calamity, by reason of its general fertility. Famine is sometimes a natural effect, as when the Nile does not overflow in Egypt, or rains do not fall in Judea, at the customary season; or when caterpillars, locusts, or other insects, destroy the fruits. But all natural causes are…
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) masculine plural commonHC/Vqsmpc
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…
רֶ֫שֶׁף (resheph) refers to a flame or fire-bolt, and can also denote a live coal or lightning. It is associated with burning heat, sparks, and fever. The word is built from the root meaning to burn, and it captures a range of fiery imagery.
רֶ֫שֶׁף n.m. flame, fire-bolt
base
H7565 רֶ֫שֶׁף flame, fire-bolt
7565 resheph reh'-shef
from 8313; a live coal; by analogy lightning; figuratively,
an arrow, (as flashing through the air); specifically,
fever:--arrow, (burning) coal, burning heat, + spark, hot
thunderbolt.
see HEBREW for 08313
רֶ֫שֶׁף (re.sheph) — flash.
1) flame, firebolt, spark
1a) flame
1b) fire-bolt
N-ms — Noun common · masculine singular absoluteHNcmsa
plag (negha`, makkah, maggephah; mastix, plege): This word which occurs more than 120 times is applied, like pestilence, to such sudden outbursts of disease as are regarded in the light of divine visitations. It is used in the description of leprosy about 60 times in Le 13 and 14, as well as in De 24:8. In the poetical, prophetic and eschatological books it occurs about 20 times in the general sense of a punitive disaster. The Gospel references (Mr 3:10; 5:29,34; Lu 7:21) use the word as a synonym for disease.
The specific disease now named "plague" has been from the earliest historic times a frequent visitant to Palestine and Egypt. Indeed in the Southeast between Gaza and Bubastis it has occurred so frequently that it may…
Plague
A “stroke” of affliction, or disease. Sent as a divine chastisement (Num. 11:33; 14:37; 16:46-49; 2 Sam. 24:21). Painful afflictions or diseases, (Lev. 13:3, 5, 30; 1 Kings 8:37), or severe calamity (Mark 5:29; Luke 7:21), or the judgment of God, so called (Ex. 9:14). Plagues of Egypt were ten in number.
(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Ex. 7:14-25).
See PESTILENCE.
→ As a judgment on the Egyptians Ps 105; 135:8,9; Ac 7:36
→ The plague of
Blood Ex 7:14-25
Frogs Ex 8:1-15
Lice Ex 8:16-19
Flies Ex 8:20
→ On cattle Ex 9:1-7
→ Of boils and open sores Ex 9:8-12
→ Hail Ex 9:18-34
→ Locusts Ex 10:1-20
→ Darkness Ex 10:21-23
→ Death of the firstborn Ex 11:4-7; 12:17,29,30
קֶ֫טֶב (qeteb) means destruction, derived from a root that suggests cutting off or ruin. It is primarily used to convey the concept of destroying or destruction. The entries also note a connection to קֹטֶב (qotev), which shares a similar meaning.
קֶ֫טֶב, [קֹ֫טֶב] n.m. destruction
base
H6986 קֶ֫טֶב, [קֹ֫טֶב] destruction
6986 qeteb keh'-teb
from an unused root meaning to cut off; ruin:--destroying,
destruction.
קֶ֫טֶב (qe.tev) — destruction.
destruction
Also means: qo.tev (קֹטֶב "destruction" H6987)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
מְרִירִי (mriyriy) means 'bitter' and is derived from the root word for bitterness. The term is used to describe something that is not only bitter in taste but can also imply a poisonous quality.
מְרִירִי adj. bitter
base
H4815 מְרִירִי bitter
4815 mriyriy mer-ee-ree'
from 4843; bitter, i.e. poisonous:--bitter.
see HEBREW for 04843
מְרִירִי (me.ri.ri) — bitter.
bitter
Adj — AdjHAamsa
Bitter
Bitterness is symbolical of affliction, misery, and servitude (Ex. 1:14; Ruth 1:20; Jer. 9:15). The Chaldeans are called the “bitter and hasty nation” (Hab. 1:6). The “gall of bitterness” expresses a state of great wickedness (Acts 8:23). A “root of bitterness” is a wicked person or a dangerous sin (Heb. 12:15).
The Passover was to be eaten with “bitter herbs” (Ex. 12:8; Num. 9:11). The kind of herbs so designated is not known. Probably they were…
The Hebrew word שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
Conj | N-cs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
N-fp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular constructHNcfsc
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…
זָחַל (zachal) is a Hebrew verb meaning to crawl or shrink back, with implications of fear. It appears primarily in the context of crawling or creeping, and also conveys the sense of being afraid. The only Old Testament reference noted is in Job 32:6, where it relates to fear.
ref
H2119a זָחַל shrink back, crawl away H2119b זָחַל fear, be afraid
2119 zachal zaw-khal'
a primitive root; to crawl; by implication, to fear:--be
afraid, serpent, worm.
זָחַל (za.chal) — to crawl.
1) to shrink back, crawl away
1a) (Qal) crawling, creeping (participle) (meton)
זָחַל (za.chal) — to fear.
to fear, be afraid
Aramaic equivalent: de.chal (דְּחַל "to fear" H1763)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
N-ms — Noun common · masculine singular absoluteHNcmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…