Exodus 8:18 — Word Study
WLCוַיַּעֲשׂוּ־ כֵ֨ן הַחַרְטֻמִּ֧ים בְּלָטֵיהֶ֛ם לְהוֹצִ֥יא אֶת־ הַכִּנִּ֖ים וְלֹ֣א יָכֹ֑לוּ וַתְּהִי֙ הַכִּנָּ֔ם בָּאָדָ֖ם וּבַבְּהֵמָֽה׃
BSAremainedhâyâh
| Greek | English | Parsing |
|---|---|---|
| וַיַּעֲשׂוּ־ | and they did | Verb, Qal, sequential imperfect third person masculine plural |
| כֵ֨ן | thus | Adverb |
| הַחַרְטֻמִּ֧ים | the magicians | Particle, noun common masculine plural absolute |
| בְּלָטֵיהֶ֛ם | by enchantments their | Preposition, noun common masculine plural construct, suffix |
| לְהוֹצִ֥יא | to bring forth | Preposition, verb hiphil infinitive construct common |
| אֶת־ | the object marker | Particle |
| הַכִּנִּ֖ים | the gnats | Particle, noun common masculine plural absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| יָכֹ֑לוּ | they were able | Verb, Qal, perfect third person common plural |
| וַתְּהִי֙ | and it was | Verb, Qal, sequential imperfect third person feminine singular |
| הַכִּנָּ֔ם | the gnat[s] | Particle, noun common masculine singular absolute |
| בָּאָדָ֖ם | on humankind | Preposition, noun common masculine singular absolute |
| וּבַבְּהֵמָֽה׃ | and on the livestock | Conjunction, preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The magicians tried to produce gnats using their magic arts, but they could not. And the gnats remained on man and beast. |
| KJV | And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. |
| ASV | And the magicians did so with their enchantments to bring forth lice, but they could not: and there were lice upon man, and upon beast. |
| YLT | And the scribes do so with their flashings, to bring out the gnats, and they have not been able, and the gnats are on man and on beast; |
| WEB | The magicians tried with their enchantments to produce lice, but they couldn’t. There were lice on man, and on animal. |
| BBE | And the wonder-workers with their secret arts, attempting to make insects, were unable to do so: and there were insects on man and on beast. |
Where they part company is כִּנִּים — see How Translations Differ.
The structure presents a clear contrast between the magicians' efforts and the outcome, emphasizing their failure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּלָה
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 — Exodus 8:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Plague of Gnatsgenerated
Exodus 8:18 details the magicians' attempts to replicate the plague of gnats that God had brought upon Egypt. Despite their efforts using enchantments, they could not produce the gnats, demonstrating the superiority of God's power over human magic. This event is part of a series of plagues that reveal God's authority and the futility of Egyptian sorcery, as seen in the broader narrative of Exodus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 7:11 | But Pharaoh called the wise men and sorcerers and magicians of Egypt, and they also did the same things by their magic arts. |
| 2 | Exodus 9:11 | The magicians could not stand before Moses, because the boils had broken out on them and on all the Egyptians. |
| 3 | Genesis 41:8 | In the morning his spirit was troubled, so he summoned all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him. |
| 4 | Isaiah 19:12 | Where are your wise men now? Let them tell you and reveal what the LORD of Hosts has planned against Egypt. |
| 5 | Isaiah 47:12–13 | So take your stand with your spells and with your many sorceries, with which you have wearied yourself from your youth. Perhaps you will succeed; perhaps you will inspire terror! |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — כִּנִּים, ki.nimgenerated
The Hebrew word כִּנִּים (kinim) refers to gnats or lice, small flying insects that are often associated with plagues. It appears only in the plural form in this context, indicating a swarm of these insects. The root meaning is linked to the idea of fastening, which may relate to the insect's bite.
This term is used in a specific narrative context, emphasizing the inability of the magicians to replicate God's miraculous signs. The use of כִּנִּים highlights the tangible effects of the plagues on both humans and animals, reinforcing the severity of God's judgment on Egypt.
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.
Sentence Structuregenerated
The main verb of the verse is יַּעֲשׂוּ, they did, which governs the actions of the magicians. The structure includes a prepositional phrase indicating the means of their action and a clause detailing their inability to succeed.
The Hebrew word order emphasizes the magicians' actions first, followed by their failure, which serves to highlight the contrast between their efforts and God's power displayed through the plagues.
Septuagint Backgroundgenerated
The Septuagint translates כִּנִּים as ἔπεστιν, which suggests a focus on the existence or presence of the gnats. This choice may reflect a broader understanding of the plagues as manifestations of God's will rather than mere magical occurrences.
This translation choice indicates a narrowing of the Hebrew term's specificity, focusing on the outcome rather than the process of creation, which aligns with the overall narrative of divine authority.
In plain words — the whole versegenerated
Exodus 8:18 describes how the magicians of Egypt attempted to create gnats through their magical arts but were unable to do so. The gnats remained on both people and animals, showcasing the power of God over the magicians' abilities.
Frequently Asked Questionsgenerated
It signifies the limitations of human magic and the supremacy of God's power, as the magicians failed to replicate what God had done.
Gnats were a tangible sign of God's judgment, affecting both humans and livestock, and demonstrating the seriousness of the plagues.
They used their enchantments and magical arts, which were common practices among Egyptian sorcerers, but their failure highlighted their impotence against God's power.
Their inability to produce gnats serves as a reminder of the limits of human ability in contrast to divine authority.
Reflection Questionsgenerated
- What are some ways I might rely on my own abilities instead of trusting in God's power?
- How can I recognize and acknowledge God's authority in situations where I feel powerless?
- What does this passage teach me about the futility of relying on human wisdom or magic?
- In what areas of my life do I need to submit to God's greater power and understanding?
The early church on this verse — how the Fathers read it
Isidore of Seville comments on the significance of gnats in the context of the plagues, noting their subtlety and the challenge they pose to human perception.
After these plagues, gnats are brought forth. This animal flies through the air suspended on wings. But it is so subtle and minute that it escapes being seen by the eye unless one looks closely.Early Church Fathers on Exodus 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 8:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the magicians did so with their enchantments, to bring forth lice,.... They made use of their magical art, and juggling tricks they were masters of, to produce the like sort of creatures, or at
Read John Gill on Exodus 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt.
Read Robert Jamieson on Exodus 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDid so, i.e. endeavoured to do so. Thus to enter, , is put for striving to enter, . Thus men are said to deliver, ; to fight, ; to return, ; when they only attempted or endeavoured to do so. And therefore when it is said in any of the plagues that the magicians did so, it is not to be understood that they really did the same thing, but that they endeavoured to do so, and that they did something which looked like it. It was as easy for them to produce lice as frogs, but God hindered them, partly to confound them and their devilish arts, and to show that what they did before was only by his permission; and partly to convince Pharaoh and the Egyptians of their vanity in trusting to such…
Read Matthew Poole on Exodus 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 8:18 And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast.Ver. 18. But they could not.] Though they endeavoured it, as did the magician of Antwerp, who, being required by the English merchants there to play his feats and show his cunning, after much sweating and toil, when he saw that nothing could go forward, but that all his enchantments were void, was compelled openly to confess that there was some man there at supper which disturbed and hindered all his doings. This was Mr Tyndale the martyr, who, hearing of this magician, had desired certain of the merchants that he might be present to see him play…
Read John Trapp on Exodus 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The magicians did so—i.e., tried to do so—took moist earth, and dried it, and pulverised it, and tried the effect of their magic charms upon it, but. failed to produce mosquitoes, as Aaron had done. Mosquitoes were things too delicate to be caught, and manipulated, and produced at a given moment by sleight-of-hand. The magicians tried to produce a counterfeit of the miracle, but could not. Then they excused themselves to their master with the words, “This is the finger of a god.”
Read Charles John Ellicott on Exodus 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The magicians did so] That is, They tried the utmost of their skill, either to produce these insects or to remove this plague; but they could not, no juggling could avail here, because insects must be produced which would stick to and infix themselves in man and beast, which no kind of trick could possibly imitate; and to remove them, as some would translate the passage, was to their power equally impossible. If the magicians even acted by spiritual agents, we find from this case that these agents had assigned limits, beyond which they could not go; for every agent in the universe is acting under the direction or control of the Almighty.
Read AdamClarke on Exodus 8 →CambridgeThe Cambridge Bible for Schools and Colleges18. This wonder the magicians (v. 7) were unable to imitate. to bring forth] viz. from the earth. 19 This is the finger of God] i.e. the finger, or hand, of God is discernible here. The expression (though not in the same application), also, Exodus 31:18, Deuteronomy 9:10, Luke 11:20, and in the plural, Psalms 8:3. The mosquito is so well known as a plague in Egypt, that it will not be necessary to add anything to what has been said about it on v. 16. The ‘gnats’ described here, however, differ from the mosquito in being produced, not from water, but from the dust; and also in their appearing miraculously, like the frogs, at a signal given by Aaron.
Read Cambridge on Exodus 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. But they could not — Here the magicians are baffled, and they can imitate these signs no further. In this the gradual advance is to be noted, and also in the fact that the stroke is much more severe.
Read Daniel Denison Whedon on Exodus 8 →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
The magicians tried to produce gnats using their magic arts, but they could not. And the gnats remained on man and beast.
The magicians tried with their enchantments to produce lice, but they couldn’t. There were lice on man, and on animal.
The magicians tried to produce gnats using their magic arts, but they could not. And the gnats remained on man and beast.
When the magicians attempted to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals.
Tyndale line
And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast.
And the magicians did so with their enchantments to bring forth lice, but they could not: and there were lice upon man, and upon beast.
And the magicians did so with their enchantments to bring forth lice, but they could not: and there were lice upon man, and upon beast.
And the magicians did so with their inchantments to bring forth lice, but they could not: so there were lice upon man and upon beast.
Nowe the enchanters assaied likewise with their enchantments to bring forth lyce, but they could not. So the lyce were vpon man and vpon beast.
Strictly literal
And the scribes did so with their sorceries, to bring forth gnats; but they could not. And the gnats were on man and on beast.
And the scribes do so with their flashings, to bring out the gnats, and they have not been able, and the gnats are on man and on beast;
And the enchanters do so with their secrets, to bring out the gnats, and they have not been able, and the gnats are on man and on beast;
(8:14) And the magicians did so with their secret arts to bring forth the lice, but they could not; so were the lice upon man and upon beast.
The magicians tried with their magic to produce gnats, but they could not. There were gnats on man and beast.
From the Latin
And the magicians with their enchantments practiced in like manner, to bring forth sciniphs, and they could not and there were sciniphs as well on men as on beasts.
Simplified
The magicians also tried to make gnats using their magic arts, but they couldn't. The gnats stayed on both people and animals.
And the wonder-workers with their secret arts, attempting to make insects, were unable to do so: and there were insects on man and on beast.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show partial restoration, but the words that are present match the Masoretic Text, indicating consistency among these ancient witnesses.
וַיַּעֲשׂוּ־ כֵ֨ן הַחַרְטֻמִּ֧ים בְּלָטֵיהֶ֛ם לְהוֹצִ֥יא אֶת־ הַכִּנִּ֖ים וְלֹ֣א יָכֹ֑לוּ וַתְּהִי֙ הַכִּנָּ֔ם בָּאָדָ֖ם וּבַבְּהֵמָֽה׃
12 of the 13 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.
והפליתי ביום ההוא את ארץ גשׁן אשׁר עמי עמד עליה לבלתי היות שׁם ערב למען תדע כי אני יהוה בקרב הארץ
Agrees with the Masoretic Text here, word for word.
[והפליתי] [ביום] [ההוא] [את] [ארץ] גשן אשר [עמ׳י] [עמד] עלי׳ה לבלתי [היות] [שם] [ערב] [למען] [תדע] [כי] [אני] [יהוה] [בקרב] [הארץ]
nothing on the leather here — 4 partly restored, 17 supplied entire by an editor.
[והפליתי] [ביום] [ההוא] [את] [ארץ] [גשן] [אשר] [עמ׳י]
8 words of the verse are on this fragment — 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 8:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
חַרְטֹם (chartom) refers to an engraver or writer, but primarily denotes someone with occult knowledge, such as a diviner, astrologer, or magician. The term is derived from a related word and is noted in the context of magical practices. It appears only in this specialized sense.
[חַרְטֹם] n.m. engraver, writer, only in deriv. sense of one possessed of occult knowledge, diviner, astrologer, magician
base
H2748 [חַרְטֹם] engraver, writer, only in deriv. sense of one possessed of occult knowledge, diviner, astrologer, magician
2748 chartom khar-tome'
from the same as 2747; a horoscopist (as drawing magical
lines or circles):--magician.
see HEBREW for 02747
חַרְטֹם (char.tom) — magician.
1) diviner, magician, astrologer
1a) engraver, writer (only in derivative sense of one possessed of occult knowledge)
Aramaic equivalent: char.tom (חַרְטֹם "magician" H2749)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
Magicians
Heb. hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or “revealers of secret things.”
The Hebrew word לָט (lat) encompasses meanings related to secrecy and mystery, including implications of enchantment and covert actions. It is derived from roots that suggest being covered or hidden. The entries highlight its use in contexts involving secrecy and enchantments, but do not provide specific verse references.
לָט, לָאט n.[m.] secrecy, mystery
= secretly
with their mysteries = enchantments
base
H3909 לָט, לָאט secrecy, mystery
3909 lat lawt
a form of 3814 or else participle from 3874; properly,
covered, i.e. secret; by implication, incantation; also
secrecy or (adverb) covertly: -enchantment, privily,
secretly, softly.
see HEBREW for 03814
see HEBREW for 03874
לָט (lat) — secrecy.
1) secrecy, mystery, enchantment
1a) secrecy, secretly
1b) mystery, enchantment
Also means: lat (לָאט "secret" H3814)
HR/Ncmpc/Sp3mp — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
HR/Vhcc — Preposition · verb hiphil infinitive construct commonHR/Vhcc
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כֵּן (ken) refers to a gnat or lice, with some uncertainty about its exact meaning. It is noted to be used only in the plural form in Exodus 8:17-18. The word is derived from a root meaning to fasten, likely referencing the insect's sting.
כֵּן (?), כִּנִּם, כִּנָּם n.[m.], mng. dub.; either gnat, gnats, gnat-swarm, or [louse,] lice
base
H3654 כֵּן (?), כִּנִּם, כִּנָּם mng. dub.; either gnat, gnats, gnat-swarm, or [louse,] lice
3654 ken kane
from 3661 in the sense of fastening; a gnat (from infixing
its sting; used only in plural (and irreg. in Exod. 8:17,18;
כֵּן (ken) — gnat.
gnat, gnats, gnat-swarm
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Inf-a — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
כֵּן (ken) refers to a gnat or lice, with some uncertainty about its exact meaning. It is noted to be used only in the plural form in Exodus 8:17-18. The word is derived from a root meaning to fasten, likely referencing the insect's sting.
כֵּן (?), כִּנִּם, כִּנָּם n.[m.], mng. dub.; either gnat, gnats, gnat-swarm, or [louse,] lice
base
H3654 כֵּן (?), כִּנִּם, כִּנָּם mng. dub.; either gnat, gnats, gnat-swarm, or [louse,] lice
3654 ken kane
from 3661 in the sense of fastening; a gnat (from infixing
its sting; used only in plural (and irreg. in Exod. 8:17,18;
כֵּן (ken) — gnat.
gnat, gnats, gnat-swarm
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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
HC/Rd/Ncfsa — Conjunction · preposition · noun common feminine singular absoluteHC/Rd/Ncfsa