Ezekiel 36:36 — Word Study
WLCוְיָדְע֣וּ הַגּוֹיִ֗ם אֲשֶׁ֣ר יִֽשָּׁאֲרוּ֮ סְבִיבוֹתֵיכֶם֒ כִּ֣י׀ אֲנִ֣י יְהוָ֗ה בָּנִ֙יתִי֙ הַנֶּ֣הֱרָס֔וֹת נָטַ֖עְתִּי הַנְּשַׁמָּ֑ה אֲנִ֥י יְהוָ֖ה דִּבַּ֥רְתִּי וְעָשִֽׂיתִי׃ ס
BSAThen the nationsgôwy [heathen, Gentile] around youçâbîyb thatʼăsher remainshâʼar▸ [are left over, spared] will knowyâdaʻ [learn, perceive, understand] thatkîy Iʼănîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] have rebuiltbânâh■ [built, established, restored] what was destroyedhâraç [overthrown, demolished] and I have replantednâṭaʻ■ [planted, established, fixed] what was desolateshâmêm [devastated, empty, laid waste] Iʼănîy the LORDYᵉhôvâh have spokendâbar■ [communicated, declared] and I will do itʻâsâh [make, accomplish, fulfill]
| Greek | English | Parsing |
|---|---|---|
| וְיָדְע֣וּ | and they will know | Verb, Qal, sequential perfect third person common plural |
| הַגּוֹיִ֗ם | the nations | Particle, noun common masculine plural absolute |
| אֲשֶׁ֣ר | which | Particle |
| יִֽשָּׁאֲרוּ֮ | they will be left | Verb, Niphal, imperfect third person masculine plural |
| סְבִיבוֹתֵיכֶם֒ | around you | Noun common feminine plural construct, suffix |
| כִּ֣י׀ | that | Particle |
| אֲנִ֣י | I | Pronoun |
| יְהוָ֗ה | Yahweh | Noun proper |
| בָּנִ֙יתִי֙ | I have rebuilt | Verb, Qal, perfect first person common singular |
| הַנֶּ֣הֱרָס֔וֹת | the broken down [cities] | Particle, verb niphal participle (active) feminine plural |
| נָטַ֖עְתִּי | I have planted | Verb, Qal, perfect first person common singular |
| הַנְּשַׁמָּ֑ה | the desolated [places] | Particle, verb niphal participle (active) feminine singular |
| אֲנִ֥י | I | Pronoun |
| יְהוָ֖ה | Yahweh | Noun proper |
| דִּבַּ֥רְתִּי | I have spoken | Verb, Piel, perfect first person common singular |
| וְעָשִֽׂיתִי׃ ס | and I will act | Verb, Qal, sequential perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the nations around you that remain will know that I, the LORD, have rebuilt what was destroyed, and I have replanted what was desolate. I, the LORD, have spoken, and I will do it. |
| KJV | Then the heathen that are left round about you shall know that I the LORD build the ruined places, and plant that that was desolate: I the LORD have spoken it, and I will do it. |
| ASV | Then the nations that are left round about you shall know that I, Jehovah, have builded the ruined places, and planted that which was desolate: I, Jehovah, have spoken it, and I will do it. |
| YLT | And known have the nations who are left round about you, That I Jehovah have built the thrown down, I have planted the desolated: I Jehovah have spoken, and I have done [it]. |
| WEB | Then the nations that are left around you will know that I, Yahweh, have built the ruined places and planted that which was desolate. I, Yahweh, have spoken it, and I will do it.” |
| BBE | Then the rest of the nations round about you will be certain that I the Lord am the builder of the places which were pulled down and the planter of that which was waste: I the Lord have said it, and I will do it. |
Translations agree on the meaning of יָדְע֣וּ — see How Translations Differ.
The sentence is structured with a main clause followed by relative and subordinate clauses that detail what the nations will know.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדַע
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 — Ezekiel 36:36
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 Promise of Restorationgenerated
Ezekiel 36:36 is part of a larger message where God promises to restore Israel and make it prosperous again. The surrounding nations will witness this transformation and recognize the power of the LORD. This promise follows a description of desolation, emphasizing the contrast between destruction and restoration. God’s declaration serves as a reassurance to His people that He is actively working for their good, as seen throughout the book of Ezekiel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 17:24 | Then all the trees of the field will know that I am the LORD. I bring the tall tree down and make the low tree tall. I dry up the green tree and make the withered tree flourish. I, the LORD, have spoken, and I have done it.’” |
| 2 | Ezekiel 34:30 | Then they will know that I, the LORD their God, am with them, and that they, the house of Israel, are My people,’ declares the Lord GOD. |
| 3 | Ezekiel 37:28 | Then the nations will know that I the LORD sanctify Israel, when My sanctuary is among them forever.’” |
| 4 | Ezekiel 39:27–29 | When I bring them back from the peoples and gather them out of the lands of their enemies, I will show My holiness in them in the sight of many nations. |
| 5 | Micah 7:15–17 | As in the days when you came out of Egypt, I will show My wonders. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יָדְע֣וּ, ve.ya.de.'Ugenerated
The verb יָדַע (yada`) means 'to know' and encompasses a range of meanings including to learn, perceive, and recognize. In this context, it implies a deep understanding that comes from witnessing God's actions.
The use of the perfect tense indicates a completed action, suggesting that the nations will come to know this truth as a result of God's restoration. The passive form indicates that this knowledge will be imparted to them, highlighting God's role in making Himself known.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of יָדְע֣וּ as 'will know'.
Sentence Structuregenerated
The main verb of the verse is יָדְע֣וּ, they will know, which governs the entire clause. The structure follows a straightforward pattern where the subject (the nations) and the actions of the LORD are clearly articulated.
The clause structure emphasizes the actions of God: rebuilding and replanting, which are central to the message of restoration. The sequential nature of the verbs indicates a progression of God's promises being fulfilled.
Septuagint Backgroundgenerated
The Septuagint translates יָדְע֣וּ as γνώσονται (gnōsontai), which carries a similar meaning of knowing or understanding. This choice reflects a continuity in the understanding of God's revelation to the nations.
The use of the Greek term suggests an interpretive nuance, indicating that the knowledge gained by the nations is not merely intellectual but involves a recognition of God's sovereignty and actions.
In plain words — the whole versegenerated
Ezekiel 36:36 tells us that the surrounding nations will recognize that the LORD has restored Israel by rebuilding what was destroyed and replanting what was desolate. This verse emphasizes God's active role in bringing about this transformation, assuring His people of His faithfulness.
Frequently Asked Questionsgenerated
It means that the nations will come to recognize and understand God's power and His actions in restoring Israel, leading to a greater awareness of His sovereignty.
The restoration signifies God's faithfulness to His covenant promises and serves as a testament to His power, demonstrating that He can bring life and hope to desolation.
This verse encapsulates the theme of restoration found throughout Ezekiel, highlighting God's intention to revive His people and demonstrate His glory to the nations.
We learn that God is a God of restoration and hope, who actively works to bring about change and renewal in the lives of His people.
Reflection Questionsgenerated
- In what ways have I seen God's restoration in my own life?
- How can I better recognize and understand God's work around me?
- What does it mean for me to trust in God's promises of restoration?
- How can I share the knowledge of God's faithfulness with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 36:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the Heathen that are left round about you,.... Not cut off by the judgments which came upon them, according to the prophecies in chapter twenty five and twenty six, the residue of the Ammonites,
Read John Gill on Ezekiel 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the heathen that are left round about you shall know that I the LORD build the ruined places, and plant that that was desolate: I the LORD have spoken it, and I will do it.
Read Robert Jamieson on Ezekiel 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat are left; that were not carried away and dispersed, whether they were Tyrians, Zidonians, on the north, or Ammon, and Moab, and the Philistines, and Edomites, eastward and southward, these remnants of the heathen shall see and confess a peculiar providence of God toward the Jews, in their flourishing so greatly upon their return.
Read Matthew Poole on Ezekiel 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 36:36 Then the heathen that are left round about you shall know that I the LORD build the ruined [places, and] plant that that was desolate: I the LORD have spoken [it], and I will do [it].Ver. 36. Then the heathen.] Haec iam ex parte fata sunt, saith Oecolampadius. This day is this scripture fulfilled in our eyes: the ruined churches are rebuilt, and the matter well amended by this blessed Reformation, and Rome knows it.
Read John Trapp on Ezekiel 36 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. Then the heathen] They shall see how powerful Jehovah is, and how fully he saves those who come unto and worship him.
Read AdamClarke on Ezekiel 36 →
CambridgeThe Cambridge Bible for Schools and Colleges36. I … build … plant] Perhaps; have builded … planted. The words hardly express a general characteristic of Jehovah, but refer to the fact that it is he who has restored Israel—comp. last words of the verse. Reflecting on Jehovah’s restoration of the people the nations will recognise not merely his power, but also the deeper principles which underlie his government of his people.
Read Cambridge on Ezekiel 36 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe pagan that are left - Gathered out of pagandom into the community of God - accepted and redeemed.
Read Albert Barnes on Ezekiel 36 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28-36. The new Israel, which possesses the new heart and the new spirit, shall be permitted to re-establish covenant relations with Jehovah and shall once more return to their old land, which shall
Read Daniel Denison Whedon on Ezekiel 36 →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
Then the nations around you that remain will know that I, the LORD, have rebuilt what was destroyed, and I have replanted what was desolate. I, the LORD, have spoken, and I will do it.
Then the nations that are left around you will know that I, Yahweh, have built the ruined places and planted that which was desolate. I, Yahweh, have spoken it, and I will do it.”
Then the nations around you that remain will know that I, the LORD, have rebuilt what was destroyed, and I have replanted what was desolate. I, the LORD, have spoken, and I will do it.
Then the nations which remain around you will know that I, the Lord, have rebuilt the ruins and replanted what was desolate. I, the Lord, have spoken – and I will do it!’
Tyndale line
Then the heathen that are left round about you shall know that I the LORD build the ruined places, and plant that that was desolate: I the LORD have spoken it, and I will do it.
Then the nations that are left round about you shall know that I, Jehovah, have builded the ruined places, and planted that which was desolate: I, Jehovah, have spoken it, and I will do it.
Then the nations that are left round about you shall know that I the LORD have builded the ruined places, and planted that which was desolate: I the LORD have spoken it, and I will do it.
Then the heathen that are left around you shall know that I the LORD build the ruined places , and plant that which was desolate: I the LORD have spoken it , and I will do it .
Then the residue of the heathen that are left round about you, shall know that I the Lord builde the ruinous places, and plant the desolate places: I the Lord haue spoken it, and wil do it.
Strictly literal
And the nations that shall be left round about you shall know that I Jehovah build the ruined places [and] plant that which was desolate: I Jehovah have spoken, and I will do [it].
And known have the nations who are left round about you, That I Jehovah have built the thrown down, I have planted the desolated: I Jehovah have spoken, and I have done [it].
And the nations who are left around you have known || That I, YHWH, have built the thrown down, || I have planted the desolated: I, YHWH, have spoken, and I have done [it].
And the nations that are left round about you shall know that I the Lord have built up the broken-down [places], have planted the desolate [land]: I the Lord have spoken this, and have done it.
Then the other nations around you will know that I am Yahweh, that I built up the ruins and replanted the abandoned places. I am Yahweh. I have declared it and I will do it.
From the Latin
And the nations, that shall be left round about you, shall know that I the Lord have built up what was destroyed, and planted what was desolate, that I the Lord have spoken and done it.
Simplified
Then those nations around you that are left will acknowledge that I, the Lord, have rebuilt what was demolished, and that I have replanted what was destroyed. I, the Lord, have spoken, and I will carry it out.
Then the rest of the nations round about you will be certain that I the Lord am the builder of the places which were pulled down and the planter of that which was waste: I the Lord have said it, and I will do it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse. The Septuagint matches 15 of the 16 words found in the Masoretic Text, indicating a strong alignment in the translation of this promise.
וְיָדְע֣וּ הַגּוֹיִ֗ם אֲשֶׁ֣ר יִֽשָּׁאֲרוּ֮ סְבִיבוֹתֵיכֶם֒ כִּ֣י׀ אֲנִ֣י יְהוָ֗ה בָּנִ֙יתִי֙ הַנֶּ֣הֱרָס֔וֹת נָטַ֖עְתִּי הַנְּשַׁמָּ֑ה אֲנִ֥י יְהוָ֖ה דִּבַּ֥רְתִּי וְעָשִֽׂיתִי׃ ס
15 of the 16 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.
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 Ezekiel 36:36
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.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
שָׁאַר (sha'ar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including being left behind, surviving, or leaving something as a gift. The entries indicate its use in different forms, such as Qal, Niphal, and Hiphil, highlighting its versatility in contexts like remnants or spare items.
שָׁאַר 133 vb. remain, be left over
Qalthe youngest still remains
Niph.
be left over
be left behind
Hiph.
leave over, spare
leave or keep over
the city shall have 100 left
leave as a gift
base
H7604 שָׁאַר remain, be left over .he youngest still remains
. . be left over
. be left behind
. . leave over, spare
. leave or keep over
. the city shall have 100 left
. leave as a gift
7604 sha'ar shaw-ar'
a primitive root; properly, to swell up, i.e. be
(causatively, make) redundant:--leave, (be) left, let,
remain, remnant, reserve, the rest.
שָׁאַר (sha.ar) — to remain.
1) to remain, be left over, be left behind
1a) (Qal) to remain
1b) (Niphal)
1b1) to be left over, be left alive, survive
1b1a) remainder, remnant (participle)
1b2) to be left behind
1c) (Hiphil)
1c1) to leave over, spare
1c2) to leave or keep over
1c3) to have left
1c4) to leave (as a gift)
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
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
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
הָרַס (harac) is a Hebrew verb meaning to throw down, break, or tear down. It covers a range of actions including overthrowing, destroying, and breaking through. The entries indicate it can be used in various forms, such as Qal, Niphal, and Piel, each reflecting different nuances of the action.
הָרַס vb. throw down, break or tear down
Qal
throw down, tear down
break down, break away
break through
Niph. be thrown or torn down
Pi. overthrow, tear down
base
H2040 הָרַס throw down, break or tear down .. throw down, tear down
. break down, break away
. break through
. be thrown or torn down
. overthrow, tear down
2040 harac haw-ras'
a primitive root; to pull down or in pieces, break,
&Š destroy:--beat down, break (down, through), destroy,
overthrow, pluck down, pull down, ruin, throw down, X utterly.
הָרַס (ha.ras) — to overthrow.
1) to tear down, break down, overthrow, beat down, break, break through, destroy, pluck down, pull down, throw down, ruined, destroyer, utterly
1a) (Qal)
1a1) to throw down, tear down
1a2) to break through
1a3) to break down, break away
1b) (Niphal) to be torn down, be thrown down
1c) (Piel)
1c1) to overthrow, tear down
1c2) destroyer (participle)
Art | V-Niphal-Inf-c — Particle · verb niphal participle (active) feminine pluralHTd/VNrfpa
The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
Art | V-Niphal-Inf-c — Particle · verb niphal participle (active) feminine singularHTd/VNrfsa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
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
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
