Exodus 8:2 — Word Study
WLCוְאִם־ מָאֵ֥ן אַתָּ֖ה לְשַׁלֵּ֑חַ הִנֵּ֣ה אָנֹכִ֗י נֹגֵ֛ף אֶת־ כָּל־ גְּבוּלְךָ֖ בַּֽצְפַרְדְּעִֽים׃
BSAwith frogstsᵉphardêaʻ [the marsh-leaping animal]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| מָאֵ֥ן | [are] refusing | Verb, Piel, participle (active) masculine singular |
| אַתָּ֖ה | you | Pronoun |
| לְשַׁלֵּ֑חַ | to let [them] go | Preposition, verb piel infinitive construct common |
| הִנֵּ֣ה | here! | Particle |
| אָנֹכִ֗י | I | Pronoun |
| נֹגֵ֛ף | [am] about to strike | Verb, Qal, participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| גְּבוּלְךָ֖ | territory your | Noun common masculine singular construct, suffix |
| בַּֽצְפַרְדְּעִֽים׃ | with frogs | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if you refuse to let them go, I will plague your whole country with frogs. |
| KJV | And if thou refuse to let them go, behold, I will smite all thy borders with frogs: |
| ASV | And if thou refuse to let them go, behold, I will smite all thy borders with frogs: |
| YLT | and if thou art refusing to send away, lo, I am smiting all thy border with frogs; |
| WEB | If you refuse to let them go, behold, I will plague all your borders with frogs. |
| BBE | And if you will not let them go, see, I will send frogs into every part of your land: |
Where they part company is מָאֵן — see How Translations Differ.
The sentence features a conditional clause that leads to the main action, emphasizing the cause-and-effect relationship between Pharaoh's refusal and God's impending judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵת
verbאַהֲרֹן
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 8:2
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 Plagues in Egyptgenerated
Exodus 8:2 is part of the account of the plagues that God sent upon Egypt to persuade Pharaoh to release the Israelites from slavery. This particular verse highlights the consequence of Pharaoh's refusal to let the Israelites go, emphasizing God's power to inflict punishment through the plague of frogs. The surrounding verses detail the escalation of God's signs and wonders as He seeks to demonstrate His authority over Pharaoh and the Egyptian gods.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 7:14 | Then the LORD said to Moses, “Pharaoh’s heart is unyielding; he refuses to let the people go. |
| 2 | Exodus 9:2 | But if you continue to restrain them and refuse to let them go, |
| 3 | Psalm 78:45 | He sent swarms of flies that devoured them, and frogs that devastated them. |
| 4 | Psalm 105:30 | Their land teemed with frogs, even in their royal chambers. |
| 5 | Revelation 16:13–14 | And I saw three unclean spirits that looked like frogs coming out of the mouths of the dragon, the beast, and the false prophet. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מָאֵן, ma.'Engenerated
The word מָאֵן (ma'en) is a Piel participle meaning 'refusing' or 'unwilling.' It describes an active refusal to comply with a command, indicating a deliberate choice against obedience. This term appears in contexts where individuals resist God's will, as seen in Numbers 14:9, where the Israelites refuse to enter the Promised Land.
The parsing as a masculine singular participle suggests a specific subject (Pharaoh) who is actively engaged in the act of refusal. The use of this word here underscores the seriousness of Pharaoh's defiance against God's directive.
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 נֹגֵף (nogef), to strike, which governs the action of the sentence. The structure is built around the conditional clause introduced by וְאִם־ (ve'im), but if, indicating the consequence of Pharaoh's refusal.
The sentence flows from the condition of Pharaoh's refusal to the impending action of God striking the land. The use of a participial phrase מָאֵן (ma'en) as the subject highlights Pharaoh's active role in the refusal.
Septuagint Backgroundgenerated
The Septuagint translates מָאֵן as ααρων (Aaron), which suggests a focus on the role of Moses and Aaron in delivering God's message. This choice may indicate an interpretative shift to emphasize the mediators of God's will rather than Pharaoh's refusal.
The Greek translation reflects the action of God through the phrase ἐκάλυψεν (ekalupsen), meaning 'to cover,' which conveys the overwhelming nature of the plague as it inundates the land.
In plain words — the whole versegenerated
Exodus 8:2 tells us that if Pharaoh refuses to let the Israelites go, God will send a plague of frogs across the entire land of Egypt. This verse emphasizes the consequences of disobedience to God's command, as Pharaoh's refusal leads to punishment.
Frequently Asked Questionsgenerated
Pharaoh's refusal signifies his unwillingness to obey God's command, which leads to severe consequences for Egypt, illustrating the struggle between divine authority and human pride.
The plague of frogs serves as a demonstration of God's power over nature and the Egyptian gods, showing that He can control even the smallest creatures to fulfill His purposes.
This verse is part of the larger narrative where God seeks to free the Israelites from slavery in Egypt, using plagues to persuade Pharaoh to let them go, thereby showcasing His sovereignty.
Pharaoh's refusal serves as a warning about the dangers of hardening one's heart against God's commands and the potential consequences that can follow.
Reflection Questionsgenerated
- In what areas of my life am I resisting God's commands?
- How can I be more open to God's direction and guidance?
- What does this passage teach about the consequences of disobedience?
- How can I demonstrate obedience to God in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often drawing moral lessons from Pharaoh's refusal and the consequences that followed.
For what reason do you puff yourself up with human pride? A man insulted you, and you swelled up and were angered. Rid yourself of the fleas that you may sleep.Early Church Fathers on Exodus 8 →
In the second plague frogs are brought forth. They are thought to stand figuratively for the songs of the poets. The poets have brought deceptive fables into this world,Early Church Fathers on Exodus 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 8:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if thou refuse to let them go,.... Will not obey the orders: I will smite all thy borders with frogs; he gives him warning of the blow before he strikes, which shows his clemency and goodness,
Read John Gill on Exodus 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if thou refuse to let them go, behold, I will smite all thy borders with frogs: I will smite ... [ nogeep (H5062)] - smite by the infliction of a divine judgment; I will plague [ batsªpardª`iym
Read Robert Jamieson on Exodus 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll thy land which is within thy borders; a synecdoche; so that word is used also ,19 . So the gate and the wall are put for the city to which they belong, ,10,14.
Read Matthew Poole on Exodus 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 8:2 And if thou refuse to let [them] go, behold, I will smite all thy borders with frogs:Ver. 2. Behold, I will smite.] God usually, not always, warns before he wounds. Ideoque minatur, ut non puniat; and therefore threateneth, that he may not punish his creature.
Read John Trapp on Exodus 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVIII.THE SECOND PLAGUE.(1-4) It is generally allowed that the second plague was one of frogs. All the ancient versions agree in the interpretation; and the only rival rendering—“crocodiles”—is too absurd to be argued against. We may take it, therefore, as certain that the second infliction upon Egypt was an innumerable multitude of frogs, which came up out of the river, and infested the cities, the houses, the sleeping apartments, the beds, the ovens, and the kneading troughs. There was no escaping them. They entered the royal palace no less than the peasant’s cottage; they penetrated to the inner chambers; they leaped upon the couches and beds; they polluted the baking utensils, and…
Read Charles John Ellicott on Exodus 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. If thou refuse] Nothing can be plainer than that Pharaoh had it still in his power to have dismissed the people, and that his refusal was the mere effect of his own wilful obstinacy. With frogs] צפרדעים tsepardeim. This word is of doubtful etymology: almost all interpreters, both ancient and modern, agree to render it as we do, though some mentioned by Aben Ezra think the crocodile is meant; but these can never weigh against the conjoint testimony of the ancient versions. Parkhurst derives the word from צפר tsaphar, denoting the brisk action, or motion of the light, and ידע yada, to feel, as they seem to feel or rejoice in the light, croaking all the summer months, yet hiding…
Read AdamClarke on Exodus 8 →CambridgeThe Cambridge Bible for Schools and Colleges2. And if thou refuse, &c.] The announcement to Pharaoh of what will follow, in case he refuses, as elsewhere in J (Exodus 8:21, Exodus 9:2, Exodus 10:4; cf. Exodus 9:17, Exodus 4:23). borders] i.e. territory, as often: in J, here, Exodus 10:4; Exodus 10:14; Exodus 10:19, Exodus 13:7.
Read Cambridge on Exodus 8 →Albert Barnes1798–1870Barnes' Notes on the BibleWith frogs - Some months appear to have elapsed between this and the former plague, if the frogs made their appearance at the usual time, that is in September. The special species mentioned here is of Egyptian origin.
Read Albert Barnes 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
But if you refuse to let them go, I will plague your whole country with frogs.
If you refuse to let them go, behold, I will plague all your borders with frogs.
But if you refuse to let them go, I will plague your whole country with frogs.
But if you refuse to release them, then I am going to plague all your territory with frogs.
Tyndale line
And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
And if thou shalt refuse to let them go, behold, I will smite all thy borders with frogs:
And if thou wilt not let them goe, beholde, I will smite all thy countrey with frogges:
Strictly literal
And if thou refuse to let [them] go, behold, I will smite all thy borders with frogs.
and if thou art refusing to send away, lo, I am smiting all thy border with frogs;
and if you are refusing to send [them] away, behold, I am striking all your border with frogs;
(7:27) And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
If you refuse to let them go, I will afflict all your country with frogs.
From the Latin
But if thou wilt not let them go behold I will strike all thy coasts with frogs.
Simplified
If you refuse to let them leave, I will send a plague of frogs all over your country.
And if you will not let them go, see, I will send frogs into every part of your land:
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 Samaritan Pentateuch agree word for word in this verse, affirming the consistency of the message regarding Pharaoh's refusal and the resulting plague.
וְאִם־ מָאֵ֥ן אַתָּ֖ה לְשַׁלֵּ֑חַ הִנֵּ֣ה אָנֹכִ֗י נֹגֵ֛ף אֶת־ כָּל־ גְּבוּלְךָ֖ בַּֽצְפַרְדְּעִֽים׃
9 of the 11 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.
ויט אהרן את ידו על מימי מצרים ותעל הצפרדע ותכס את ארץ מצרים
Agrees with the Masoretic Text here, word for word.
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 8:2
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HC/Tc — Conjunction · particleHC/Tc
מָאֵן (ma'en) means 'refusing' or 'unwilling.' It is derived from the root word represented by Strong's H3985. The entries consistently describe it as a term for refusal or unwillingness to obey.
מָאֵן adj.verb. refusing
base
H3986 מָאֵן refusing
3986 ma'en maw-ane'
from 3985; unwilling:--refuse.
see HEBREW for 03985
מָאֵן (ma.en) — refusing.
refusing, unwilling to obey
HVprmsa — Verb · Piel · participle (active) masculine singularHVprmsa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
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
HR/Vpcc — Preposition · verb piel infinitive construct commonHR/Vpcc
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
her, in composition:
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
HPp1bs — PronounHPp1bs
The Hebrew word נָגַף (nagaph) is a primitive root meaning to strike or smite. It covers various actions such as to push, defeat, or inflict harm, and can also refer to stumbling. The word appears in different forms, including Qal (to strike), Niphal (to be stricken), and Hithpael (to stumble).
נָגַף vb. strike, smite
Qal strike, smite
Niph. be smitten
Hithp. = stumble
base
H5062 נָגַף
5062 nagaph naw-gaf'
a primitive root; to push, gore, defeat, stub (the toe),
inflict (a disease):--beat, dash, hurt, plague, slay, smite
(down), strike, stumble, X surely, put to the worse.
נָגַף (na.gaph) — to strike.
1) to strike, smite
1a) (Qal) to strike, smite
1b) (Niphal) to be stricken, be smitten
1c) (Hithpael) to stumble
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
צְפַרְדֵּעַ (tsphardea`) means 'frogs' and is derived from a root related to swamps or marshes. The term specifically refers to the amphibians known as frogs, with no significant variation in meaning across the entries. It appears in contexts related to plagues in the Old Testament.
צְפַרְדֵּעַ n.f. frogs
base
H6854 צְפַרְדֵּעַ frogs
6854 tsphardea` tsef-ar-day'-ah
from 6852 and a word elsewhere unused meaning a swamp; a
marsh-leaper, i.e. frog:--frog.
see HEBREW for 06852
צְפַרְדֵּעַ (tse.phar.de.a) — frog.
frogs
Art | N-fs — Preposition · noun common masculine plural absoluteHRd/Ncmpa