Exodus 9:15 — Word Study
WLCכִּ֤י עַתָּה֙ שָׁלַ֣חְתִּי אֶת־ יָדִ֔י וָאַ֥ךְ אוֹתְךָ֛ וְאֶֽת־ עַמְּךָ֖ בַּדָּ֑בֶר וַתִּכָּחֵ֖ד מִן־ הָאָֽרֶץ׃
BSAForkîy by this timeʻattâh [now, at this moment] I could have stretched outshâlach■ My handyâd [an open hand; strength, a side or share] and strucknâkâh▸ youʼêth andʼêth your peopleʻam [Amaw, a nation] with a plaguedeber [pestilence, a disease] to wipe youkâchad▸ offmin the earthʼerets [the land, from the face of the earth]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| עַתָּה֙ | now | Adverb |
| שָׁלַ֣חְתִּי | I stretched out | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| יָדִ֔י | hand my | Noun common both singular construct, suffix |
| וָאַ֥ךְ | and I struck | Verb, Hiphil, sequential imperfect first person common singular |
| אוֹתְךָ֛ | the object marker you | Particle, suffix |
| וְאֶֽת־ | and the object marker | Conjunction, particle |
| עַמְּךָ֖ | people your | Noun common masculine singular construct, suffix |
| בַּדָּ֑בֶר | with pestilence | Preposition, noun common masculine singular absolute |
| וַתִּכָּחֵ֖ד | and you were destroyed | Verb, Niphal, sequential imperfect second person masculine singular |
| מִן־ | from | Preposition |
| הָאָֽרֶץ׃ | the earth | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For by this time I could have stretched out My hand and struck you and your people with a plague to wipe you off the earth. |
| KJV | For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. |
| ASV | For now I had put forth my hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth: |
| YLT | for now I have put forth My hand, and I smite thee, and thy people, with pestilence, and thou art hidden from the earth. |
| WEB | For now I would have stretched out my hand, and struck you and your people with pestilence, and you would have been cut off from the earth; |
| BBE | For if I had put the full weight of my hand on you and your people, you would have been cut off from the earth: |
The translations agree on the essential meaning of the verse, with slight variations in phrasing.
The sentence features a main clause followed by several subordinate phrases that clarify the action and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 9:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Warning to Pharaohgenerated
Exodus 9:15 occurs during the plagues of Egypt, where God communicates the severity of His power to Pharaoh. This verse highlights God's ability to inflict judgment but also His mercy in allowing Pharaoh the opportunity to repent. It serves as a pivotal moment in the narrative of the Exodus, where God's sovereignty is on full display.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 9:3–6 | then the hand of the LORD will bring a severe plague on your livestock in the field—on your horses, donkeys, camels, herds, and flocks. |
| 2 | Exodus 3:20 | So I will stretch out My hand and strike the Egyptians with all the wonders I will perform among them. And after that, he will release you. |
| 3 | Exodus 11:4–6 | So Moses declared, “This is what the LORD says: ‘About midnight I will go throughout Egypt, |
| 4 | Exodus 12:29–30 | Now at midnight the LORD struck down every firstborn male in the land of Egypt, from the firstborn of Pharaoh, who sat on his throne, to the firstborn of the prisoner in the dungeon, as well as all the firstborn among the livestock. |
| 5 | Exodus 14:28 | The waters flowed back and covered the chariots and horsemen—the entire army of Pharaoh that had chased the Israelites into the sea. Not one of them survived. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שָׁלַ֣חְתִּי, sha.Lach.tigenerated
The verb שָׁלַח (shalach) means 'to send' and can also imply stretching out, particularly in the context of a hand. In this verse, it indicates God's power to act decisively against Pharaoh and his people.
The perfect tense indicates a completed action, suggesting that God had the ability to strike but chose not to do so at that moment. This reflects God's authority and the seriousness of His warnings.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase 'I could have stretched out My hand' is consistent across translations, including the KJV and ASV.
Sentence Structuregenerated
The main verb is שָׁלַ֣חְתִּי (I stretched out), which governs the sentence. The structure includes several noun phrases and prepositional phrases that clarify the action and its implications.
The word order emphasizes the immediacy of God's power and the potential consequences for Pharaoh, indicating a direct relationship between God's action and the fate of the people.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח as ἀποστείλας (aposteilas), meaning 'to send away' or 'to dispatch.' This choice highlights the active role of God in sending judgment.
This translation suggests a more direct action of sending, which may imply a stronger emphasis on God's authority to execute judgment compared to the Hebrew.
In plain words — the whole versegenerated
Exodus 9:15 shows God telling Pharaoh that He could have easily struck him and his people with a plague. This verse illustrates God's power and the seriousness of His warnings, as He has the authority to bring judgment but chooses to give Pharaoh a chance to change.
Frequently Asked Questionsgenerated
It indicates God's power to act decisively against Pharaoh and his people, demonstrating His authority over life and death.
God shows restraint, allowing Pharaoh the opportunity to repent and recognize His sovereignty.
The plagues serve as a demonstration of God's power and a means to compel Pharaoh to release the Israelites from slavery.
It highlights the tension between God's judgment and mercy, setting the stage for the eventual liberation of the Israelites.
Reflection Questionsgenerated
- How do I see God's power at work in my life today?
- In what areas do I need to recognize God's authority and respond to His warnings?
- What does this verse teach me about God's mercy in the face of judgment?
- How can I apply the lessons from Pharaoh's story to my own decisions and actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 9:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor now will I stretch out my hand, that I may smite thee and thy people with pestilence,.... Which yet we never find was done; for though this by many is referred to the slaying of the firstborn,
Read John Gill on Exodus 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. For now I will stretch out my hand, that I may smite thee.
Read Robert Jamieson on Exodus 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePestilence; not properly so called, but largely, as the word is used , meaning with an utter and irrecoverable destruction. This relates partly to the killing of the first-born, which plague did more immediately and nearly concern both him and his people, and principally to their destruction in the Red Sea.
Read Matthew Poole on Exodus 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 9:15 For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.Ver. 15. For now I will stretch out.] His former preservation was but a reservation: and he hath hitherto escaped with his life; not for any love that God bare to him, but "to show his power on him." Wicked men may have common mercies and deliverances, but "the Lord Ioveth the righteous."
Read John Trapp on Exodus 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) For now I will stretch out my hand.—The words admit of this translation, but the context will not allow it. Translate—And now I might have stretched out mine hand, and smitten both thee and thy people with pestilence; and then thou hadst been cut off from the earth; but, &c.
Read Charles John Ellicott on Exodus 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. For now I will stretch out my hand] In the Hebrew the verbs are in the past tense, and not in the future, as our translation improperly expresses them, by which means a contradiction appears in the text: for neither Pharaoh nor his people were smitten by a pestilence, nor was he by any kind of mortality cut off from the earth. It is true the first-born were slain by a destroying angel, and Pharaoh himself was drowned in the Red Sea; but these judgments do not appear to be referred to in this place. If the words be translated, as they ought, in the subjunctive mood, or in the past instead of the future, this seeming contradiction to facts, as well as all ambiguity, will be avoided…
Read AdamClarke on Exodus 9 →CambridgeThe Cambridge Bible for Schools and Colleges15. For now, &c.] ‘had put forth’ is hypothetical: For else (i.e. except for the motive just stated) I should now have put forth, &c., would express the sense more clearly. hadst] i.e. wouldest have been.
Read Cambridge on Exodus 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. For now I will stretch out my hand — The verb (ùׁ ?ìçúé) is here to be rendered as conditional past, (Ewald, Lehrb., § 358, a.; Nordh., Gram., § 991, 3, a.,) thus, For now I would have stretched out my hand and smitten.
Read Daniel Denison Whedon on Exodus 9 →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
For by this time I could have stretched out My hand and struck you and your people with a plague to wipe you off the earth.
For now I would have stretched out my hand, and struck you and your people with pestilence, and you would have been cut off from the earth;
For by this time I could have stretched out My hand and struck you and your people with a plague to wipe you off the earth.
For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed from the earth.
Tyndale line
For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
For now I had put forth my hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth:
For now I had put forth my hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth:
For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
For nowe I will stretch out mine hande, that I may smite thee and thy people with the pestilence: and thou shalt perish from the earth.
Strictly literal
For now shall I put forth my hand, and I will smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
for now I have put forth My hand, and I smite thee, and thy people, with pestilence, and thou art hidden from the earth.
for now I have put forth My hand, and I strike you, and your people, with pestilence, and you are hidden from the earth.
For even now I might have stretched out my hand, and I might have smitten thee and thy people with the pestilence; and thou wouldst have been cut off from the earth;
By now I could have reached out with my hand and attacked you and your people with disease, and you would have been eradicated from the land.
From the Latin
For now I will stretch out my hand to strike thee, and thy people with pestilence, and thou shalt perish from the earth.
Simplified
By now I could have reached out to strike you and your people with a plague that would have completely destroyed you.
For if I had put the full weight of my hand on you and your people, you would have been cut off from the earth:
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 Septuagint, which matches 11 of the 13 words. The Samaritan Pentateuch differs by using 'אכה' (I will strike) instead of the Hebrew 'נָכָה' (and I struck). The Dead Sea Scrolls show partial restorations, indicating some variations but largely aligning with the Masoretic Text.
כִּ֤י עַתָּה֙ שָׁלַ֣חְתִּי אֶת־ יָדִ֔י וָאַ֥ךְ אוֹתְךָ֛ וְאֶֽת־ עַמְּךָ֖ בַּדָּ֑בֶר וַתִּכָּחֵ֖ד מִן־ הָאָֽרֶץ׃
11 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.
כי עתה שׁלחתי את ידי ואכה אתך ואת עמך בדבר ותכחד מן הארץ
2 words differ from the Masoretic Text: אכה (strike), אתך (
[כי] עתה שלחתי את [יד׳י] [ואך] [אות׳ך] [ואת] [עמ׳ך] [בדבר] [ותכחד] [מן] [הארץ]
2 words on the leather — 1 partly restored, 10 supplied entire by an editor.
כי [עתה] [שלחתי] [את] [יד׳י] [ואך] [אות׳ך] [ואת] [עמ׳ך] [בדבר] [ותכחד] [מן] [הארץ]
nothing on the leather here — 1 partly restored, 12 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 9:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
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-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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)
DirObjM | Suff — ParticleHTo
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1bs
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-1cs — Verb · Hiphil · sequential imperfect first person common singularHc/Vhw1cs
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)
Conj | DirObjM — Particle · suffixHTo/Sp2ms
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)
HC/To — Conjunction · particleHC/To
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
דֶּ֫בֶר (deber) refers to pestilence or plague, encompassing general disease and specifically cattle-plague or murrain. It is derived from a root meaning to destroy. The term appears in contexts related to widespread illness affecting both humans and livestock.
דֶּ֫בֶר 49 n.m. pestilence
plague, pestilence, in general
cattle-plague, murrain
base
H1698 דֶּ֫בֶר pestilence . plague, pestilence, in general
. cattle-plague, murrain
1698 deber deh'-ber
from 1696 (in the sense of destroying); a
pestilence:--murrain, pestilence, plague.
see HEBREW for 01696
דֶּ֫בֶר (de.ver) — pestilence.
1) pestilence, plague
2) murrain, cattle disease, cattle-plague
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
pes'-ti-lens (debher; loimos): Any sudden fatal epidemic is designated by this word, and in its Biblical use it generally indicates that these are divine visitations. The word is most frequently used in the prophetic books, and it occurs 25 times in Jeremiah and Ezekiel, always associated with the sword and famine. In 4 other passages it is combined with noisome or evil beasts, or war. In Am 4:10 this judgment is compared with the plagues of Egypt, and in Hab 3:5 it is a concomitant of the march of God from the Arabian mountain. There is the same judicial character associated with pestilence in Ex 5:3; 9:15; Le 26:25; Nu…
[PLAGUE, THE, THE]
Or PLAGUE, in the Hebrew tongue, as in most others, expresses all sorts of distempers and calamitites. The Hebrew word which properly signifies "the plague" is extended to all epidemical and contagious diseases. The prophets generally connect together the sword, the pestilence, and the famine, as three evils, which usually accompany each other.
The glandular plague, which in modern times has proved so fatal in the East, is the most virulent and contagious of diseases. In the fourteenth century it overran Europe, Asia, and Africa, and 25,000,000 are estimated to have died of it within three years. Like the Asiatic cholera, it is one of the most appalling scourges sin has brought on this world; and may in this point of view correspond with the "plagues" referred to in the Bible, Ex 9:14 11:1
→ Sent as a judgment Le 26:16,25
→ Sent upon the Egyptians
See EGYPT
→ See PLAGUES
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
Conj | V-Niphal-ConsecImperf-2ms — Verb · Niphal · sequential imperfect second person masculine singularHc/VNw2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2